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Copyright N°. 

COPYRIGHT DEPOSrT. 



Digitized by the Internet Archive 
in 2011 with funding from 
The Library of Congress 



http://www.archive.org/details/feelingpsychologOOsnid 



THE NEW SYSTEM OF THOUGHT. 

Which Dr. Snider, has been engaged upon for some 
years, embraces the following works: 

I. THE PSYCHOLOGY. 

1. Intellect — Psychology and Psychosis . . $1.50 

2. The Will and its Woeld $1.50 

3. Feeling, with Prolegomena $1.50 

II. HISTORY OF PHILOSOPHY. 

1. Ancient European Philosophy $1.50 

2. Modern European Philosophy $1.50 

III. INSTITUTIONS. 

1. Social Institutions $1.50 

2. The State $1.50 

IV. /ESTHETIC. 

1. Architecture $1.50 

2. Music (in preparation) $1.50 

3. World's Fair Studies (Chicago and St. Louis) $1.50 

The plan has also in view a psychological treatment of 
History and of Nature. 



FEELING 



Psychologically Treated, 



AND 



PROLEGOMENA TO PSYCHOLOGY, 



BY 



DENTON J. SNIDER 



ST. LOUIS: 

SIGMA PUBLISHING CO. 

210 PINE ST. 

(For sale by A. C. McOlurg & Co., Booksellers, Chicago, 111.) 



LIBRARY of CONGRESS 
Two Copies Received 

DEC 18 1905 

Copyright Entry 
CLASS CX. XXC. No. 

/ 3 I 5~7 X 

COPY B. 




Copyright by 
D. J. SNIDER, 1905. 



NIXON-JONES PTQ. CO., 215 PINE ST., ST. LOUIS. 



CONTENTS. 



PAGE. 

Prolegomena to Psychology ... i 

A Phenomenology iv 

The Ego x 

The Universal Science .... xiii 

The Psychosis xix 

The Triad xxvii 

^Feeling, Willing, and Knowing . xliii 

Primacy in general 1 

' Primacy of the Will .... lvii 

Method of Psychology .... lxviii 

Problem of Sensation .... lxxvii 

Doctrine of Parallelism . . . Ixxxvi 

Thought in Psychology .... xcvi 

Consciousness cv 

Psychological Norm cxi 

Divisions . cxxv 

Pedagogical cxxvii 

(3) 



CONTENTS. 



PAGE. 



Feeling . 
Introduction 

Pakt First.— 

Sect. I. 



Sect. II. 



Sect. III. 



Part Second 
Sect. I. 

, Sect. II. 
Sect. III. 

Part Third. - 
Sect. I. 
Sect. II. 
Sect. III. 



-Elemental Feeling 

Self-Feeling 
Simple Feeling 
Double Feeling 
Total Feeling . 

World-Feeling 
cosmical .... 
Somatic .... 
Reproductive 

All-Feeling . . 
The Endowed Self : Pre 

conscious . 
The Conscious Self 
The Free Self 

— Finite Feeling . 
Impression 
Emotion .... 
Sympathy .... 

-Absolute Feeling 
Religious Sentiment 
Practical Sentiment 
Theoretic Sentiment 



20 

24 
30 
36 

57 

67 

72 

87 

102 

113 

120 
132 
212 

218 
224 
244 
271 

294 
309 
336 
363 



prolegomena to jpspcbologs. 

Ours is an age of specialization. The details 
of knowledge lie scattered about us in enormous 
and ever-increasing heaps, with as yet little or- 
ganization. No science, since the decline if not 
dethronement of Philosophy, has been able to 
vindicate itself as the ordering principle of our 
chaotic piles of experience. StilHhe prayers for 
some such science have become loud, and en- 
deavors have been made to point it out in an 
uncertain, temporizing manner. But when an 
attempt to formulate it is made, we behold little 
else than a hasty retreat to some bygone philo- 
sophical system. In such an emergency all are 
turning to a new science, or rather to an old 
science rejuvenating itself with a new spirit and 
aspiration. 

(i) 



ii PROLEGOMENA TO PSYCHOLOGY. 

Psychology has declared itself, as the Amer- 
ican colonies once did upon a memorable occa- 
sion, free and independent. If we glance through 
the introductions of recent books on this subject, 
we find them striking a more or less triumphant 
note of the grand liberation. No longer an en- 
slaved science, subject to Metaphysics on the 
one side and to Natural Science on the other : 
let us celebrate the glorious victory. Thus in 
general a happy undertone is heard singing 
through the work of many a psychologist in 
these days, rising sometimes into a kind of 
Fourth-of-July jubilation. 

Of the fact indicated there is no doubt. Noth- 
ing can be more evident than the movement away 
from Philosophy into Psychology, which is now 
studied almost universally in our higher institu- 
tions of education and is coming to be regarded, 
even if vaguely and presentimentally, as the cen- 
tral discipline of thought. Moreover Physical 
Science is perceptibly retiring from the fore- 
ground which it occupied not many years ago, 
no longer dominating the psychical domain, but 
rather being dominated by it. Even experimental 
Psychology, whose disciples have certainly not 
been deficient in self-assertion, is beginning to 
see its own limits, and to get a little inodest, at 
least in some of its propagators who recognize 
that their science has had and still has a good deal 
to give the world in the realm of Feeling and Sen- 



AN INDEPENDENT SCIENCE. ill 

sation, much less in that of Representation, and 
little or nothing in that of Thought and Reason. 
And yet Thought and Reason belong to the 
Psyche and its science, which must, therefore, 
make a new delimitation of itself. 

Let us all, then, rejoice with the rejoicers that 
Psychology, having gone through its long dis- 
cipline of servitude to alien masters, and gotten 
the training thereof, has attained self-mastery 
and freedom. 

And now comes the new problem, for the 
movement cannot stop at this point or at any 
other for that matter. What will Psychology 
do with her freedom? Such is the looming 
question, enough to run a few sober lines of de- 
liberation, if not of anxiety, through our jubi- 
lating faces. Will she keep it all to herself, 
completely satisfied to have a good thing for her 
own private use, and merely remaining one indi- 
vidual science among many others, without 
further ambition? That, in our Opinion, would 
be the best way to lose and to deserve to lose her 
deeply cherished, newly won boon. On the 
other hand will she become imperious and auto- 
cratic in her power, seeking to force her terms 
upon other sciences from the outside? We may 
recollect, in our readings of the past, that when 
Philosophy more than ever became the absolutist, 
and proceeded with an external might through 
its army of serried categories to subject the 



iv PB0LEG031ENA TO PSYCHOLOGY. 

world in a kind of Napoleonic conquest, her 
seeming triumph rushed rapidly into an eclipse 
which has by no means yet lifted. Thus Psy- 
chology would relapse to Philosophy with its 
absolutism, to transcend which surely lies in her 
destiny. 

If she is prepared to enter upon her heritage 
as the universal science, Psychology must be 
ready and eager to impart her freedom to other 
sciences, and organize such impartation. If she 
presents a general scheme or method which they 
are to adopt, it must be their own, and receive 
from them the seal of confirmation. If Psychol- 
ogy evidences them, as her own, they must with 
equal force evidence her as their own. If she 
furnishes the law which they obey in their free- 
dom, they must make her the law-maker. Each 
science, being self-legislative, must unite with 
the other sciences on that basis, and thereby 
form the one great Republic of Science with its 
own organic law. Thus we shall see that each 
science in legislating for itself or in determining 
its own method, has therein a common principle 
with all the rest, which common principle is also 
to have its formulation as science. 

I. 

Psychology has had a considerable history, 
which we may read in books. This means that 
it has gone through a long evolution with re- 



A PHENOMENOLOGY. V 

peated changes in its conception. The prevail- 
ing conception of it at present is that it has 
simply to deal with the phenomena of Mind or 
Consciousness. To use a special term for this 
view, it is a Phenomenology, a word employed 
in German Philosophy, though generally with a 
somewhat different purport. Moreover such a 
conception with its term shows its derivation from 
Kant, whose grand dualism between Phenomenon 
and Thing-in-itself lurks in the very definition 
of Psychology as at present conceived, even if 
this fact be unknown to most psychologists. 
Thus the thought (and we may add, the limita- 
tion) of the philosopher of Konigsberg deter- 
mines, more or less secretly to be sure, the 
definition and the procedure of our science to- 
day. 

But for the sake of the future, we may try to 
look a little more deeply into this word. Psy- 
chology implies by its constituents that there is 
a Logos of the Psyche, which gives the ultimate 
processes of the Mind, Soul, Ego as they are in 
themselves, in their true reality, and not simply 
as they appear. Such a view intimates, even if 
from afar, that there is another and profounder 
side to Psj'chology than the merely phenome- 
nal — a side which is not to be put down by being- 
branded as metaphysical (as is usually done). 
Thus our science is to be, when fully unfolded, 
not another special science, but a kind of Logic 



VI PBOLEGOMENA TO PSYCHOLOGY. 

(truly sprung from the Logos') of the Spirit 
which runs through and orders all sciences as 
products of Mind. This kind of Logic is indeed 
not the old Aristotelian one, nor the modern 
Hegelian one, but their complement and final 
evolution, which goes back to these and shows 
them to be earlier forms of itself in this line of 
development. Such an outlook comes to us 
when we peer into the depths of meaning which 
lie in the Logos of the Psyche, foreshadowing 
the approach of a new universal science. 

Taken in its literal simplicity, Psychology 
signifies the science of the Soul, or of the Mind. 
Even such a definition gives to it a broad sweep 
which has been narrowed in various ways by 
different writers, who have in them the prevalent 
bent toward specialization. On the whole, how- 
ever, Psychology shows a tendency to break over 
artificial restriction, and to persist in being the 
science of the Ego, which means the Self in the 
largest sense, including the human and rising to 
the divine Self. 

At the present time, as already stated, the 
most common view of Psychology holds it to be 
the science of the phenomena of the mind, such, 
as perception, sensation, memory, which this 
science finds and picks up (so to speak), and 
then proceeds to describe and to put into some 
kind of order. As there are phenomena of 
Nature with which physical science deals, so 



A PHENOMENOLOGY. vil 

there are phenomena of Mind with which psy- 
chological science deals. As there are classes of 
flowers, so there are classes of mental activities; 
as there are strata of the earth in geology, so there 
are strata of mind in psychology. Thus both kinds 
of science, psychical and physical, treat of the 
phenomena, the facts as they appear, or are made 
to appear by experiment, and their common pro- 
cedure is to describe and to order these facts. 

Next we may note the difference in the two 
kinds. The geologist perceives the stratum and 
arranges it according to his scheme ; but if he 
perceives himself perceiving the stratum, he no 
longer geologizes but psychologizes. The mo- 
ment his mind passes from regarding the outer 
object to regarding its own activity he changes to 
a new field which has its distinct science. A 
wholly different set of phenomena rises to view, 
whose science is Psychology. 

The preceding view of Psychology takes it to 
be one among many sciences, separate, in- 
dependent. It is not Natural Science, not 
Philosophy, not Ethics, not Sociology, each of 
which has its own sphere seemingly quite as 
separate and independent. Once indeed 
Psychology was subject to Philosophy, and 
received its method and its position from some 
metaphysical system ; but that time has passed 
except for a few antediluvians. On the other 
hand it was subject quite recently to Natural 



Viu PBOLEQOMENA TO PSYCHOLOGY. 

Science, particularly to Physiology; but this 
servitude of it has receded, if not vanished. 
Psychology, as above said, at present proclaims 
itself free and independent as a science, and 
places itself on an equality with other sciences. 
It is to be noted that the foregoing conception 
of Science as a whole regards it as broken up 
into a galaxy of disjointed and disparate Sciences 
without any unity. There is no central com- 
manding Science which can hold together these 
centrifugal units ; each is a republic in itself 
distinct from, yea jealous of its sister republics, 
and ready to do battle against any one of them 
which may be getting too prominent. To con- 
tinue the political metaphor, there is no federa- 
tion of the Sciences with its supreme Constitution 
governing and uniting the scattered members, 
after granting them and even securing to them 
inner autonomy. They resemble the political 
system of Europe with its cluster of separated 
and antagonistic sovereignties instead of the 
United States, which combines a central govern- 
ment with the freedom of its members. In other 
words Science at present is European and is 
stamped with the impress of the institutional 
life of Europe. In this form it has been brought 
to America and is cultivated here. Must not it 
too be made to bear the visage of our own in- 
stitutional world, so different from the European? 
If so, there is to be again a central Science, as 



A PHENOMENOLOGY. . IX 

there is a central Government, not dominating 
imperially its subject provinces, but composed of 
equal and autonomous commonwealths which 
both create and are created by their union. Art, 
Science and Institutions are the work of the 
nation's spirit, and must ultimately wear the like- 
ness of the people which produce them. 

Once there was a central Science ; Philosophy 
bore that proud title, being called the scientia 
scientiarum. But it has been deposed from its 
imperial position and reduced to the level of the 
other sciences, if not degraded to a still lower 
rank. Philosophy, the supreme European Dis- 
cipline from ancient Greece till the last century, 
has been delimited, if not dethroned in its very 
home, in Europe itself. Hardly can it be rein- 
stated in its former sphere of honor and au- 
thority. What is to take its place? Or is the 
present separative, disorganized, chaotic condi- 
tion to continue? 

From the drift of the foreo-oino; remarks the 
vigilant reader will observe that a successor to 
Philosophy has begun to rise into vision, and 
show its outlines to watchmen on the tower, and 
also that its name is Psychology. This, how- 
ever, must be something more than " the science 
of the phenomena of mind," though it be that 
too; the phenomenological conception is not to 
be thrown away but is to be evolved into some- 
thing higher, and thus taken along. 



x PROLEGOMENA TO PSYCHOLOGY. 

II. 

A little attention to the conception of Psychol- 
ogy just set forth will show the science com- 
posed of two elements : mind and its phenomena 
(or activities), as if the first might be something 
different from the latter, and indeed quite un- 
known or unknowable in itself. But a little 
further attention to the same subject will reveal 
a third element secretly working in the above 
definition, namely mind. That is, the very thing 
(or Thing-in-itself ) whose phenomena are to be 
described and classified, is the describer and 
classifier; the hidden demiurge whose mysteries 
are to be revealed in our science is just the re- 
vealer, and evidently he is a very important per- 
son in this whole business. In fact, so impor- 
tant is he that we intend to call him by a name 
of his own; this name is Ego. Mind is a word 
somewhat vague and general, very useful in its 
place, quite indispensable. But it lacks the red 
blood of life circulating through the Ego which 
is so personal in its activity, so direct in its 
appeal to me, the learner of Psychology. For 
after all, I am the one who has to know the 
phenomena of myself knowing. 

It is evident, then, that the Ego is the begin- 
ning and end of the psychological process. Its 
activity is to see and order its own phenomena, 
which constitute just its activity seeing and or- 



THE SCIENCE OF THE EGO. XI 

dering. I, this personal particular Ego, must be 
an explicit element of the science of the Ego in 
general. The facts of universal mind are not 
facts for the individual mind till the latter makes 
them anew and thus becomes a creative part of 
the total psychical movement. I cannot truly 
learn Psychology without constructing myself at 
the same time; I am not simply to commit to 
memory some phenomena of mind and perchance 
internally or externally verify them; thus I leave 
myself out, though I am the subject-matter of 
this science. While building it, I am building 
myself; the play of Hamlet, according to the 
adage, cannot well omit Hamlet himself. What 
I am, I must re-create, and be perpetually re- 
creating, and this personal Egoistic activity of 
mine must have its place in the completely for- 
mulated process. Verily the worth of the indi- 
vidual is dawning, and his true position in the 
Universe is at last to be fully revealed and 
organized by Psychology. 

Taking up once more the ordinary conception 
of our science, we said that it showed the Kan- 
tian dualism. This is undoubtedly true, espe- 
cially as regards its definition. Yet more deeply 
still, it shows the dualism in all philosophy, par- 
ticularly from Plato down. For the Platonic 
dualism formulates the Phenomenon and its 
Substance and therein divides the All in twain. 
But Philosophy itself in its entire sweep, is 



Xil PROLEGOMENA TO PSYCHOLOGY. 

seeking for the Essence of Being (the ousia of 
the on), and thus presupposes the dualism of the 
universe into Essence and Being. Now this 
dualistic view of the world is, we hold, an in- 
herent and necessary stage of man's develop- 
ment, yet the time is coming when it must be 
transcended. Philosophy has been a grand 
Discipline for our race, the supreme one of 
Europe, in our judgment. Still there must be a 
return out of its dualism, a mediation of its innate 
self-antagonism, which has made it the seething 
cauldron of this earth, if not of the whole uni- 
verse. This third stage of mediation and resto- 
ration is, if we mistake not, the mission and the 
message of Psychology, of course in its trans- 
figured norm, which elevates it into a new world- 
discipline succeeding Philosophy. 

To the foregoing " science of the phenomena 
of mind " must now be joined that Ego making 
the science, which science becomes thus truly 
its own. I, the individual, make the universal 
which makes me, I determine that which deter- 
mines me, or in the political sphere I on my part 
must make the law which governs me. The 
science of the Self, which is our Psychology, 
must be self-determined; thus it becomes the 
free science, indeed just the science of freedom, 
being a kind of archetype of all self-govern- 
ment, personal, political, and universal. 



THE UNIVERSAL SCIENCE. xiii 

III. 

The thoughts contained in the previous section 
are fundamental, though perhaps somewhat 
recondite, at least for the beginner. They in- 
troduce the Ego as the central moving principle 
of the science of Psychology, without omitting 
"the phenomena of mind" as an element of 
this science. The subject being difficult, we 
may be permitted to add a few illustrations as 
well as further developments, at the risk of re- 
peating some matters which have been already 
mentioned. 

If we take Psycholog} 7 to be simply the science 
of the facts of mind (or of the Ego), we con- 
ceive it primarily as a mass of materials which 
are to be arranged and put into scientific form 
by some power outside of themselves, as is the 
case with physical science. What is this power? 
becomes the fundamental question of Psychol- 
ogy, and indeed of all other sciences, which are 
likewise arranged by it and reduced to their 
order. We have alluded to Geology, which has 
the same power lying back of it and making it a 
science. Who or what is it investigating the 
strata of the earth and throwing them into the 
scheme of their succession in time and place? 
There seems to be a secret demiurge (already 
noted) working behind the phenomena of both 
mind and matter, and impressing upon them 



Xiv PROLEGOMENA TO PSYCHOLOGY. 

its own order, which transforms them into 
science. 

This secret demiurge knows the object, then 
it turns upon itself knowing the object and be- 
holds itself in such act of knowing the object. 
It may make a mistake in describing or classify- 
ing this knowledge, but it corrects its own mis- 
take ; if not, there is no power in the universe 
which can make the correction. Some recent 
psychologists have said that their science has 
nothing to do with the nature of the object, 
being concerned only about its appearance in 
the mind. But Psychology must come to think 
the object, and to think the object is to get at 
its very truth and genesis. Undoubtedly there 
may be delusion; but what is to know delusion 
except mind (or the Ego)? We hear likewise 
much about the errors of introspection, and they 
are real ; but who detects them and provides 
against them? Let us grant that the Ego is the 
source of all deception, but it is, too, the source 
of all overcoming of deception. Some declare 
that Psychology does not trouble itself about 
the truth of the objective world, but only deals 
with its presentation through the senses, as if 
there was no such thing as Thought in our 
science, whose very end and outcome is to know 
what is true. Hence one of the psychological 
needs of the tjme is to vindicate a place for 
Thought in what is truly the science of Thought. 



THE UNIVEBSAL SCIENCE. XV 

There must be, in treating of Intellect, not only 
Sense-perception (Sensation, Perception, etc), 
not only Representation (Memory, Imagination, 
etc.), but also Thought as a psychical activity, 
yea as the supreme psychical activity, which 
makes Psychology itself a Science. We have 
to think Sensation, for instance, before it be- 
comes scientific, for it cannot think and order 
itself as Thought can, the latter being the highest 
point of the reflexive, self-returning, self -de- 
fining Ego. To sense the object may be psychi- 
cal, but it is not yet psychological. The Ego 
perceives the outer world, but this Perception 
has to pass through the alembic of Thought, and 
therein be defined and ordered ere it can be a 
part of the science of Psychology. But this 
science cannot omit the very activity of the 
Psyche which makes it. 

With this statement we have reached down to 
the peculiar fact of the Ego ; it is the observing 
and the observed in one, the investigating and 
the investigated, the ordering principle and what 
is ordered, self-defining and thereby all-defin- 
ing. From this point of view we may regard 
it as the image of the All, of the Universe, 
since the All must define itself, if it be defined, 
there being nothing outside of it to define 
it. The Ego, indeed, as consciousness we shall 
hereafter discover to be the child of the 
Universe, bearing its impress and hence capa- 



XVI PROLEGOMENA TO PSYCHOLOGY. 

ble of becoming universal through Thought. 
The Ego is, accordingly, self-defined, not de- 
fined through anything else but itself — a gift 
possessed by nothing besides in the Universe 
but the Universe. Every definition in every 
science must ultimately reach back to self -defi- 
nition as its very ground and generating source? 
How could there be any definition of anything 
unless there was a self-definer to give it? If 
science rests upon right definition, it must go 
back to the self-defining Ego for the fulfillment 
of its purpose. Certainly this looks as if Psy- 
chology, when it gets to be truly the science of 
the self-defining Ego, would be the universal 
Discipline, the science of all sciences and no 
longer simply one among many sciences. 

Let the student not forget that he is an in- 
tegral part of this psychological movement, he 
must create it, or rather recreate it in order to 
possess it. Not merely is he to test each fact of 
the Ego from the outside, but he testing is also 
one with the fact tested, the getter of the fact is 
also the fact gotten. There is a peculiar inti- 
macy between this science and the one working 
in it. When the Ego of the student defines it- 
self to be the self-definer, it is in that very act 
what it defines itself to be. Very different is 
the case in other sciences. In Ethics a man may 
define virtue without being virtuous; in Aesthet- 
ics he may define beauty without being beauti- 



THE UNIVEBSAL SCIENCE. XVll 

ful, and without his definition being very beauti- 
ful ; in Philosophy he may define the Universe 
without becoming universal himself. But in 
Psychology at its best, he must be what he de- 
fines himself to be, he thinking cannot help 
being his own thought of himself. In the self- 
defining Ego is the point and the only point 
where Thinking and Beins; are one. Thus the 
Ego as part or individual, rounds itself out into 
its own total process; it defines that which de- 
fines it and therein completes its own inner 
cycle ; and its future psj^chological character will 
be to determine that which determines it, to 
make the law which governs it, in fine to create 
anew the Universe which created it. 

Moreover we may now see that the Ego must 
always participate in its own complete process ; 
it, though a part, an atom, must have in it the 
movement of the whole of which it is a part, 
otherwise it cannot be a part of its own whole. 
In Metaphysics the Ego projects its own activities 
outside of itself, beyond its own horizon, so to 
speak, holding itself aloof from them as if they 
were something alien, and thus making them 
mere abstractions. Still these abstractions of 
Philosophy are not to be thrown away, but they 
are to be filled afresh with the red life of the 
Ego whence they originally sprango This Ego, 
hitherto the secret demiurge making Philosophy 
and all science, must now be brought out of its 

2 



XVlii PBOLEGOMENA TO PSYCHOLOGY. 

lair to sunlight and must become the open par- 
ticipator in its own process, being determined not 
simply after the manner of some abstract defini- 
tion which seems picked up anyhow or anywhere, 
but being formulated as self-definer, who always 
is going forth and defining that which is always 
coming; back and defining it. If the Ego formu- 
lates any science, that science must also reveal 
and even formulate the Ego as the formulator of 
itself (the said science). Moreover this Ego as 
self-f ormulator has its own science of self -formu- 
lation, which science is Psychology proper. 

Accordingly we are brought face to face with 
the question: How shall this Ego, so long en- 
sconced in its workshop, be brought forth and 
made to take its place in the process of its own 
organization? This does not mean that it is 
merely to show itself and let itself be described, 
measured, classified in its forms as some outer 
thing — all this has been often done already, 
even to superfluity. But how shall the Ego be 
manifested, formulated, categorized as making 
the made which makes it, as doing the work 
which reveals it, as producing the process which 
produces it? There must be something which 
explicitly interlinks the Ego with all its activities, 
and all its activities with it, so that every sepa- 
rate stage of it is not only seen but also ex- 
pressed as the whole of it, and all of these sepa- 
rate stages thereby connected together. This 



THE PSYCHOSIS. xix 

connecting link uniting each activity or faculty 
of the Ego, even the most minute, with the whole 
of it or with it as a whole, we call the Psychosis 
whose character and function must next be 
specially set forth. 

IV. 

We are seeking just now in our investigation 
the means, the spiritual instrument by which the 
hitherto implicit, secretly working Ego may be 
made explicit in its own science, and may be- 
come an open, formulated factor in its own com- 
plete process. Such an instrument (so we 
designate it for the nonce) is the Psychosis. 
This is the primordial, elemental process of the 
Ego, which therein formulates its own inherent 
nature as self-movement. The Psychosis not only 
suggests but orders the ever-present activity of 
mind in all the works of the Ego human and 
divine, and thus makes itself the unifying prin- 
ciple of the Universe both in its totality and in 
its parts. 

Such is the fundamental fact or germinal 
principle of Psychology as here conceived, the 
Psychosis, which is not to be grasped as some 
fixed metaphysical substance but as the primal 
psychical process of the Ego itself beholding and 
formulating itself. The word is derived from 
the Greek psyche- (soul or Ego), and is thus 
cognate etymologically with Psychology. The 



xx PROLEGOMENA TO PSYCHOLOGY. 

Greek termination sis expresses activity ; in the 
present case it suggests the psyche as active, as 
process. The word has been not a little per- 
verted by recent psychologists from its original 
meaning, being applied as the psychical counter- 
part to neurosis, in the doctrine of parallelism 
between soul and body. Likewise it has sunk 
down to a purely pathological usage, as may be 
seen by the example cited in the Century Dic- 
tionary. From these modern impurities we hope 
to assist in freeing the word and to restore it to 
its pure Hellenic fountain-head of meaning. 

In the Psychosis, the Ego within itself unfolds 
and formulates its elemental process, which re- 
mains through all its activities and binds them 
together. The Psychosis is, accordingly, the 
Ego's primordial act of self -definition, which 
act it has to go through in defining everything 
else. That is, every activity, every object, 
every -science completely grasped and expressed 
by the Ego, must take the form of the Psychosis. 
You have no other means or implement for get- 
ting things mentally except through the process 
of your Ego, and that is the Psychosis. Thus it 
is the mould through which all has to pass in 
order to be known. It is the impress which the 
Ego stamps upon the world, or rather finds al- 
ready stamped upon it, for we shall hereafter see 
that the Universe itself is a Psvchosis, being the 
very process of the All-Ego, or of the Divine 



THE PSYCHOSIS. xxi 

Self. The Ego psychologizing is the Psychosis 
detecting itself and unfolding itself in all its own 
activities, and then in all the works of Nature and 
Man. 

At the beginning, therefore, it is necessary to 
comprehend this process of the Ego, which has 
three stages. 

1. The Ego, in the first stage of the Psycho- 
sis, is implicit, undeveloped, undivided within 
itself, and hence unconscious. We may also 
call this its immediate or potential stage, not yet 
realized, fail of its own possibilities. The child 
is the potential man, but the man too has in him 
a world of potentialities. 

But the Ego within itself has the breach, the 
division, the separation of itself from itself. 
Hence the following. 

2. The second stage of the Psychosis is the 
divided, the different, the separative, in which 
the Ego separates itself and makes itself its own 
object. From the simple or one-fold it becomes 
the dual or two-fold, which fact is expressed in 
the two terms, subject and object. The Ego can 
now become self-knowing, self-conscious; at this 
stage introspection can begin and hold up the 
Ego before itself. 

Still the Ego in its self-separation is also one 
and must assert its oneness, which is no longer the 
first immediate unity, but is mediated through 
the separation. 



XXI l PROLEGOMENA TO PSYCHOLOGY. 

3. The third stage of the Psychosis is the 
self-returning one, the Ego returns out of sepa- 
ration into unity with itself. This new concrete 
unity of the Ego has, therefore, separation be- 
hind it, present but overcome ; it completes the 
Psychosis, and thus reveals the total Psychosis, 
which is now seen to move in a cycle, in a going 
forth (separation) and a coming back (return). 

It would be well for the student, who is not in 
too great a hurry, to find some illustrations or 
trace some analogies of this movement of the 
Psychosis. It shows the restoration after the 
fall, the recovery after the lapse, the atonement 
(at-one-ment) after the sin. It is the inner 
pulse of all Bibles, religious and literary. It 
underlies the total sweep of History, from Orient 
through Europe, to Occident. It hints the 
grand harmony of existence attained through the 
resolution of all the discords of life. Finally 
the Psychosis must be seen to be God's as well 
as Man's. 

Especial notice is to be taken of the fact that 
the foregoing germinal process of the Ego is 
threefold, or rather triune, three-in-one. If 
this be so, it follows that every act of the Ego, 
as well as every object which it grasps, will ulti- 
mately assume the triune form. Any other way 
can only represent some stage of incompleteness. 
(For a fuller account of the Psychosis, see our 
Psychology and Psychosis, 12-24.) 



THE PSYCHOSIS. xxiii 

It will be observed that in the above account 
of the Psychosis, we have had to employ ab- 
stract or metaphysical terms for describing its 
stages. When we call its first stage immediate or 
potential, its second stage separative or subject 
and object, its third stage the return or the 
restoration, we are using designations which have 
long been known in the History of Thought, and 
which Philosophy had already elaborated far 
back in ancient Greece. But these terms when 
employed by Philosophy are taken to express 
the essence of Being (the ousia of on in Aris- 
totle's phrase), and not to express the process 
of the Ego. There is explicitly no Psychosis in 
Greek Philosophy, or in any Philosophy, though 
implicitly it is at work all the time, since Philos- 
ophy likewise is made by the Ego and bears its 
stamp from beginning to end. Butinthe acknowl- 
edged, explicit Psychosis, Philosophy is seen 
passing over into Psychology, and metaphysical 
terms are transformed into psychological, being 
brought to describe the very process of the Ego, 
which has now become the true essence of Being, 
the concrete fact of it and of all the abstractions 
generated by Metaphysics for explaining it. 

In these statements we are to recognize the 
great service rendered by Philosophy to man's 
culture. It has elaborated the language of 
Thought, and trained the human mind to think- 
ing by means of the same. But its abstractions 



xxiv PBOLEGGMENA TO PSYCHOLOGY. 

thrown out from their source in the Ego and 
held long in a state of separation (we might 
almost say, alienation), must in the new time 
and in the new world be brought back to their 
psychical fountain-head and thus be restored to 
their original birth-right and even birth-place. 
Psychology, when it gets to its true significance, 
can only mean an era of restoration in the widest 
sense, for the Ego, Man himself, is to return 
out of his long period of dualism and self- 
estrangement (very necessary, let it here said), 
which has found its chief expression in Philos- 
ophy. Herein we begin to see that Psychology 
in its new form belongs itself to a vast World- 
Psychosis of which it is the third stage, the Re- 
turn, and of which Philosophy is the second 
stage, showing the grand breach and separation 
of the Ego, or Man in his self-alienated con- 
dition. 

Such is, then, the first attempt to draw the out- 
line of the Psychosis, which winds through our 
whole science in its vastest sweeps and in its 
smallest detours, binding them all together into 
one complete interconnected Totality. It is a 
simple but very subtle thing, easy enough to see 
at the start, but difficult to track through all its 
mazes and meanderings and multitudinous trans- 
formations in the universe of mind. Moreover, 
we may note again in the very terms used to de- 
scribe it the transition from Philosophy into 



THE PSYCHOSIS. xxv 

Psychology, the bridge from the metaphysical 
into the psychical realm. 

A warning may here be interpolated. The 
Psychosis has its formal aspect, and it may 
degenerate into a mechanical abacadabra. It 
may be externally clapped on anything without 
being made to reach the inner psychical move- 
ment of the subject-matter. Every formulation 
of thought, particularly Philosophy, runs the 
same danger; yea language itself, being com- 
posed of universals in the form of words, easily 
loses its concreteness in unskillful hands. Yet 
the Psychosis by its very nature is the bringing 
back of all abstract forms to their original 
creative source in the Ego, which is the most 
concrete thing in the Universe. Into the know- 
ing of every object it seeks to put the genetic 
process. Least of all formulations has it the 
tendency to lapse into a mere machine grinding 
out categories. Still it may be thus perverted, 
since it cannot do without words, yea abstract 
words, even if these abstract words it always 
tries to fill with its own vitalizing movement. 
Though it seeks to save every organism and 
every science from being reduced to a heap of 
dry bones, in certain minds it cannot save itself 
from such fate. Undoubtedly it is a system, but 
it is peculiarly that which makes its own and all 
other systems, and whose system must always be 
making itself. It does not merely apply to the 



xxvi PBOLEGOMENA TO PSYCHOLOGY. 

large divisions of science, but to the small and the 
smallest, since it is universal. It cannot fetter 
the spirit by its prescribed movement, since this 
very prescription prescribes separation from all 
prescription. For the Psychosis makes separation 
an integral part of its process, even the separa- 
tion of itself from itself. Thus freedom in every 
possible shape can be made organic in the 
Psychosis, being taken up and put inside its 
process, and so not left outside where it turns 
itself and everything else into anarchy. The 
Psychosis is always free to separate from its own 
forms, even from its own system, yet it must 
always return out of such separation, or whiz 
madly into chaos. 

And now it lies directly on our path to take a 
somewhat detailed survey of this mechanical side 
of the Psychosis or its quantitative expression, 
which is very necessary to its appearance in the 
world, and yet can hardly be deemed its inner 
governing principle. The outer mechanism of 
the Psychosis is a Three, a Triplicity, a Triad, as 
we see from its form already given. Still we are 
not to forget that this mechanism and all 
mechanism, yea quantity itself in its farthest 
mathematical ramifications, is likewise the wor.k 
of the Ego and the Psychosis. Above all, let us 
recollect that the number Three does not make 
the Psychosis, but is made primordially by it, and 



THE TRIAD. xxvil 

hence is the basic number as representing the 
basic process quantitatively. 

V. 

From the nature of the Psychosis, the infer- 
ence must be drawn that the movement of the 
present science in all its varied development will 
be threefold, triune, triadal. Hence it comes 
that Psychology will call up and apply to all its 
details the principle of The Triad as the form of 
its ultimate, active, psychical germ, of its genetic 
process. 

Equally certain is it that such a procedure will 
evoke strong objection. Especially at the pres- 
ent time the system of Triads is in disfavor, as 
something methodical, over-formulated, long 
since transcended. Our age is scientific, inves- 
tigative, turning to the particular rather than to 
the general; even our universities in spite of 
their name, are distinguished for not being uni- 
versal. Specialization is the watch-word with its 
deeply-rooted prejudice against system, which 
indeed its one-sided devotees become impotent to 
produce or even to grasp when produced. More- 
over, any such system is supposed to retard if 
not to prevent evolution, though it requires no 
great knowledge to discover that the evolution of 
Mind or Spirit has mainly, if not always, pro- 
ceeded through systems. Darwin himself has 
his system of evolution. 



xxviii PROLEGOMENA TO PSYCHOLOGY. 

Here is not the place to give anything like a 
full account of the history of the Triad as the 
form of expressing what is deepest and most 
lasting in Man, Nature, God. In fact just these 
three — Man, Nature, God — make the exhaust- 
ive Triad of the Universe, and hence are the 
theme of every universal Discipline, such as Re- 
ligion, Philosophy, and finally Psychology. And 
we may note here in advance that these three 
Disciplines constitute a Psychosis — a fact which 
will be unfolded later. 

At present, however, we wish to set forth 
briefly the Evolution of the Triad, since it illus- 
trates the fundamental psychical activity of 
man. Three stages we shall find it passing 
through — the religious, the philosophical, and 
the psychological. Their history shows that 
mind has always taken this form, especially in 
its deeper searchings. We are quite entitled to 
say from the evidence given in all ages, by all 
races, in all parts of the world, through the 
three chief Disciplines of human intelligence — 
Eeligion, Philosophy and Psychology — that 
man's thought both of himself and the Universe 
precipitates itself ultimately into Triads. This 
fact we shall now look at. 

1. The conception of God has a tendency to 
take some form of the religions Triad, which is 
composed of divine persons. Asia ma}^ be 
deemed the home of Eeligions, even if the 



THE TRIAD. xxix 

savage man everywhere has some kind of wor- 
ship. In the great Asiatic River- Valleys civi- 
lization dawned, and we there get the first 
peep of the early religion which has unfolded 
into our own. This first peep shows already 
some kind of a trinity.- In a recent book on 
Babylon the statement is made that " its great 
Triad of Gods, Anu, Bel, and Ea " can be traced 
back " to the very beginning of History." And 
in the valley of the Nile Egypt was full of divine 
trinities, each city showing the tendency to have 
one of its own. Eleven Triads have been counted 
by one author, and the list is probably not ex- 
haustive. But Egypt had also its one great 
Triad known as Osiris (father), Isis (mother), 
and Horus (son). The polytheism of the Greeks 
often drops into Triadism. The divine dualism 
of Persia evolves into triplicity (Ormuzd, 
Ahriman, and finally Mithras). Even in the 
strong Monotheism of the Hebrews an implicit 
underlying Trinity has been shown -with its 
Mediator. Of course the culmination is the 
Christian Trinity, the heart of European religion 
and civilization, which may well be regarded as 
the final evolution of the religious Triad, which, 
however, is still evolving. 

The religious Triad has manv forms, and its 
composition varies much. At times it seems 
hardly more than three separate Gods grouped 
together. Then it is indicated that these three 



XXX PROLEGOMENA TO PSYCHOLOGY. 

are somehow one, as we infer from many three- 
headed idols with one body. In some cases all 
are males; then a female is one of the members, 
and even two females are suggested in Homer — 
Zeus with Hera and Athena. More common and 
more significant is the trinity of the Family 
divinized — Father, Mother, Son. Thus the 
primal institution of man is elevated into the 
upper world of the Gods, and its creative pro- 
cess is put at the center of all creation. Pos- 
sibly the institutional changes in the evolution of 
the Family — Matriarchate, Polygyny, Monog- 
amy (see our /Social Institutions, pp. 137-154) 
may have found its reflection in the different re- 
lations of women in the religious Triads of tribes 
and nations — her presence, her exclusion, her 
restoration. But the fact now to be emphasized 
is that throughout all this diversity divine 
triplicity is the rule, with certain exceptions. 

In the mind of every thinking man the ques- 
tion now rises — and it rose long ago : Why just 
the number three in this matter? Why a trinity 
of Gods or a tri-une God? Why a religious 
Triad, and not a religious Dyad or even Heb- 
domad? The Persian religion was indeed 
dyadal, for a time at least, and we know that 
the Hebrews regarded the number seven as 
sacred. Still these two cases, Persian and 
Hebrew, as we have already seen, are but seem- 
ing or temporary exceptions. It explains noth- 



THE TB1AD. XXXI 

ing to say that the number three was regarded 
by early peoples as sacred, for the point is to 
ascertain why it was sacred. Man, the human 
Ego, the individual Psychosis, could grasp the 
Creator of the Universe only as Ego, as a 
Psychosis with its threefold process which is 
expressed in the manifold forms of the Trinity, 
these showing a gradual evolution toward a 
more complete conception and formulation. 
Lurking in the religious Triad of all kinds, and 
creating it is the Psychosis, which can know 
God only as the All-Psychosis (Pampsychosis), 
or as the threefold psychical process of the All. 
Such is the underlying genetic fact of the race's 
religious Trinities, both ethnic and Christian. 

Here we may inject another word on the 
number three, about which there is much deep- 
rooted misconception. It does not determine 
the Trinity, rather the Trinity determines it — 
three does not make God but God makes three, 
making himself three and all things. Or we 
can say that the Psychosis produces the Triad as 
its own quantitative expression, and not the 
reverse. 

The attempt of the religious Triad to make 
each of its stages a personal God and yet to hold 
them in a unity, is an extremely suggestive 
psvchical fact which will find striking; analogies 
in other spheres beside that of religion. St. 
Augustine seems to have been the first who had 



XXX ii PROLEGOMENA TO PSYCHOLOGY. 

some glimpse of the relation between the tri- 
partite activity of the human mind and the 
Trinity, since he compares the two in his work 
on this subject. 

2. After Religion, which is essentially Ori- 
ental in origin, we pass to Philosophy which is 
essentially European. The fact comes to light 
that Philosophy is quite as triadal as Religion, 
sometimes openly and consciously, sometimes 
secretly and unconsciously. Hence we must 
take a glance at the philosophical or metaphysi- 
cal Triad, which is not composed of persons (as 
the religious Triad) but of thoughts, principles, 
abstractions. 

The Orient has philosophical Triads also, 
though Philosophy has not been its fundamental 
Discipline. One of the oldest must be that attrib- 
uted to the Chinaman Lao-tsze, five centuries 
before the Christian era, who speaks of " the 
three inscrutables combined into one," which 
three are categorized as ultimate principles in 
the following way: " Yin the positive, Yang 
the negative, and Chi the harmonizer." These 
seem to be abstract thoughts brought into a 
triune process, though it is possible that a per- 
sonal substrate is not wholly eliminated. 

But Philosophy as a creative and persist- 
ent World-Discipline arose in ancient Greece, 
And it arose as a reaction against Religion, 
specially that of the Orient, with its divinely 



TEE TRIAD. xxxili 

capricious Will as the creator of all things. At 
Miletus in the sixth century B. C, the old Greek 
began to grope after and to formulate the abid- 
ing Cause, Law, Principle of the Universe. 
These are ail abstract Thoughts, not Persons. 
(For a more detailed account of this great change 
see our Ancient European Philosophy, pp. 16- 
22, 79-82.) 

At present we wish to emphasize the fact that 
these abstract metaphysical principles began to 
take a triadal form in the early Greek philoso- 
phers. Very pronounced does this become in 
Plato, especially in his Republic, in which he 
unfolds the principles or activities of the Soul. 
But the more significant matter is that Plato 
uses this Triad of the Soul as the ordering prin- 
ciple of the Virtues and of the Classes in his 
State, that is, of his moral and institutional 
worlds. Such is his dim prophecy of the Psy- 
chosis as the world-orderer. 

Of course it cannot be shown that Plato in all 
his Dialogues arranged his thought triadally. 
Nor did Aristotle put his system into Triads, 
though he has passages which show his insight 
into the threefold order of things. In fact his 
whole Works easily fall into Metaphysics, 
Physics, and Ethics, the triple Norm of all 
Philosophy, though Aristotle himself seems to 
have made no such division, since it appears first 
with distinctness in one of his disciples. This 

3 



xxxiv PBOLEGOMENA TO PSYCHOLOGY. 

Norm remains the central pivot on which the 
philosophical movement of every age has turned. 

Passing to Neo-Platonism, we find that its 
greatest names, Plotinus, lamblichus, and Pro- 
clus cultivated the triadal procedure. Espe- 
cially should we note Proclus in this connection. 
In him the metaphysical Triad as the essence of 
all things is explicitly set forth and formulated in 
categories. He declares that the fundamental 
process of the world has three stages which he 
calls the Stay (Mone) the Going-forth (Pro- 
odos) andthe Turning-back (Epistrophe). Very 
similar is this to the Psychosis with its implicit, 
separative, and returning stages, as already de- 
scribed. Still this Triad of Proclus is not the 
Psychosis, since it is never brought back to the 
Ego, but it remains metaphysical, giving the 
abstract formulation of the essence of Being. 
Nevertheless it is a most significant fact that 
Greek Philosophy in its last great exponent, this 
Proclus, winds itself up by laying bare its meta- 
physical Triad which has lurked in it from the 
beginning. (See account of Proclus in Ancient 
European Philosophy.) 

The medieval Philosophers, dominated by the 
thought of the Trinity, are of course very fully 
represented in the present field. In modern 
Philosophy also Triadism takes up a good piece 
ot history. Kant grew into it, rather uncon- 
sciously to be sure, after the period of his 



THE TRIAD. xxxv 

Critique of Pure Reason, which work is essen- 
tially dyadal rather than triaclal. But the great- 
est modern expounder and promoter of philo- 
sophical Triadism is Hegel. It appears in all 
his works, and is particularly employed and vin- 
dicated in his Logic, whose tripartite divisions 
are Being, Essence, and Conception. Philosophi- 
cal Triadism reaches its culmination in Hegel, 
and at times shows the tendency to push beyond 
itself and enter the domain of Psychology. That 
is, the threefold process of the Ego (the Psy- 
chosis) repeatedly breaks through the Hegelian 
metaphysical Triads, and asserts itself as the 
coming new procedure, particularly in his doctrine 
of Conception. ( See the essay on Hegel in Mod- 
ern European Philosophy, pp. 727 et seq.) 

We have, therefore, the right to infer that 
Philosophy, during the whole course of its his- 
tory, has shown an inherent tendency to be tri- 
aclal. It is true that other forms, as the Monad 
and Dyad and even the Decad, have appeared 
and have been claimed as fundamental in this 
sphere. But such cases are sporadic and are 
often seen on a deeper view to vanish into the 
Triad. Again one asks, why? Philosophy as 
well as Eeligion is an attempt on the part of a 
human Ego (a Psychosis) to grasp and to formu- 
late the All, which is likewise an Ego (the Pam- 
psychosis). Thus we have a triune process of the 



xxxvi PBOLEGOMENA TO PSYCHOLOGY. 

Universe in abstract terms or categories. This 
gives the philosophical or metaphysical Triad. 

3. Secretly lurking and working in the entire 
movement of Philosophy down the ages is the 
psychological Triad, the threefold process of 
the Ego, which has been already designated as 
the Psychosis. This has shown itself the source 
and inner genetic principle of the preceding 
philosophical Triad, which is now to be brought 
back to its first source and made to take up the 
Ego that created it, into its process, this Ego 
being formulated as a stage or element of the 
same. Thus the creative center is no longer 
the abstraction separated from, yet projected by 
the Ego, but thelatter's own process, the Psyche 
itself in its triune movement — the concrete self, 
not an abstract projection of it. 

Let us illustrate. The above-mentioned philo- 
sophic Triad of Proclus is declared to be the 
Cause, Principle, generative Energy of all things, 
yet it is the philosopher's Ego which projects 
this Triad out of itself and impresses upon the 
same its threefold form. Is all this to be left 
out of the formulated process? A modern illus- 
tration is Hegel, whose creative Conception 
(Begriff) has the three stages, Universality, 
Particularity and Individuality, which may 
be deemed Hegel's fundamental Triad, which 
he makes the organizing principle of all 
science. But Hegel's Ego is really that se- 



THE TRIAD. xxxvii 

cret demiurge first constructing, then working 
his philosophical machine, causing it to produce 
all its wonderful results. But is that demi- 
urgic Self of his to be left wholly out of the 
account, or recognized merely as " looking on " 
at its own world-making? So Hegel says re- 
peatedly, and in his treatment of logical Con- 
ception (Begriff), he explicitly eliminates the 
psychological element, or that of the Ego. Still 
it is his Ego which is doing all this, and cannot 
be put down. In like manner ancient Aristotle 
posits his Thought-thinking-Thought (noesis 
noeseos) , as the essence of Being, which has noth- 
ing directly to do with the Ego, even if it be the 
Thought which thinks itself. In other words 
Aristotle is persistently metaphysical, and Hegel 
as European philosopher consciously turns away 
from Psychology to his philosophical Triad. 
And yet both these greatest philosophers (being 
Egos) have the psychological Triad fermenting 
underneath and secretly determining their entire 
formulation. 

It is to be observed in these three vast sweeps, 
religious, philosophical, and psychological, that 
the triadal character of human thinking per- 
sists, though subject to great variations. The 
Orient and Europe, through their fundamental 
disciplines, Keligion and Philosophy, manifest 
in their deepest struggles for self -utterance, a 
threefold process, which can only be referred to 



sxxviii PROLEGOMENA TO PSYCHOLOGY. 

the Ego itself, which we have already seen de- 
scribing itself as a Psychosis in abstract or meta- 
physical terms, and identifying the philosophic 
Triad as really its own. 

But now the Ego must begin to look at itself 
by its own light and describe its process in its 
own nomenclature, which is, therefore, psycho- 
logical. When I say that I feel and will and 
know, I have started to formulate my Psyche, 
even if unconsciously, in its own speech. To be 
sure, this had its origin far back, but like many 
another old thing and thought, it is just c/miing 
to its full validity. 

VI. 

An observation may be made at this point in 
regard to the religious aspect of Psychology in 
its new form. Evidently it is in the pro- 
foundest sense trinitarian, and requiresjts student 
to behold the creative process of the Trinity in 
all things, which indeed are unable to be known 
or even sensed by the individual Ego without 
reproducing in its own activity the triune process 
of the Universe. Thus Psychology brings man 
to God in the large and in the small. That 
Psychosis of his re-enacts the divinely creative 
act in its form at least, and Psychology is the 
becoming conscious of the Psychosis within the 
Ego and outside of it in the world and finally in 
the All. Through this science we dwell in the 



BELIGIOUS ASPECT. xxxix 

eternal presence of the universal Self in whom 
we now consciously " live and move and have our 
being." The omnipresent deity is still a feeling, 
but no longer a mere feeling, having come to be 
a participant in our very self -consciousness ; we 
cannot know without the divine factor, and know 
that we cannot know. Thus Religion begins to 
be secularized in the right sense, not being 
divorced from our daily life but perpetually re- 
created in our occupation with the affairs of this 
world. 

Some such ideal has indeed always hovered 
before the Christian Church. Its greatest the- 
ologian, Thomas Aquinas, bears witness to its 
spirit in the following sentence : Creare est com- 
mune toti Trinitati. The triune process of God- 
hood is creative, and is common to its three 
members — Father, Son, and Holy Ghost. 
Drawing out the thought we may say : the total 
Trinity (or Divine Psychosis) imparts its triune 
movement to its members, each of whom must 
have within himself the divinely creative process 
of the Whole, in order to be a member of that 
Whole. Later on we shall discuss more fully 
the psychological nature of this fact. At pres- 
ent, however, it is enough to say that the Psy- 
chosis has three stages forming its process, yet 
each of these stages must show the same triune 
process in order to be a stage of that totality 
from which it is derived. The Christian Trinity 



xl PROLEGOMENA TO PSYCHOLOGY. 

in its way maintains the genetic principle of the 
Universe as personal and also as triune, as an 
Ego with a three-fold process within itself, each 
of whose members is also an Ego. And if this is 
what creates all things both great and small, 
surely we are to find in them just this process in 
order to know them in their truth, that is, creat- 
ively. Hence from this religious point of view 
we may catch a glimpse of the far-reaching sig- 
nificance of the Psychosis. 

We shall also put some stress upon the point 
(already hinted) that through Psychology thus 
conceived, all our secular existence is to be relig- 
ionized. The old distinction between religious 
and secular life is certainly to be transcended, 
though perchance not obliterated- It is Euro- 
pean, sprung of Europe's needs, particularly in 
the propagation of Early Christianity ; moreover 
it manifests the dualism inherent in European 
spirit from old Greece down to the present. 

The next great step in Eeligion must make 
the triune God universal in His creativity, which 
can only mean that His divine process must be 
seen in the least thing in order to know it truly, 
as it is in itself. The Trinity thus may become 
again an active vital fountain of Faith, yea of 
Knowledge. Surely it is not to be hidden away 
in the church, made an object of devotion on 
Sunday, and then to lapse from thought and life 
for the rest of the week. Psychology is to re- 



BELIGIOUS ASPECT. xli 

store Religion, to unify it and universalize it out 
of its European dualistic stage. In the State 
America feels and knows that it has evolved out 
of Europe ; but in the Church it is the merest 
copyist of European forms, often with the ten- 
dency to revert to still earlier stages, even 
Asiatic. That same spirit which has revealed 
and realized itself in our political institution, 
must get into our religious organizations, and 
make them over into an institutional counter- 
part of our State and our Social Order. 

If the Ego in knowing has the triune process, 
will not everything known by it have to be also 
passed through such a triune process, which must 
be, therefore, the very form of knowledge? 
Science, fashioned and formulated by the Ego, 
cannot help being psychical in its order, which 
must show the Psychosis working through all its 
details. You have no other instrument except 
your Ego for cognizing the world, and for recog- 
nizing it when made into science. And the crea- 
tive principle of the Universe, God, must be 
taken as Ego, and hence his creation has to be 
likewise triune, having within it the genetic 
movement of the Maker, which can be nothing 
else but the Psychosis. The destiny of science 
is that it be psychologized and thereby be brought 
into harmony with a divinely creative Ego, from 
which it has been so deeply estranged, especially 
in recent times. 



xlil PEOLEGOMENA TO PSYCHOLOGY. 



VII. 

Having obtained the primordial Triad of the 
Ego (the Psychosis), the immediate or psychical 
one, which cannot yet describe itself in its own 
speech, we come to the more developed psycho- 
logical Triad, in which the Ego begins to unfold 
itself in its special categories. This Triad is 
Feeling, Willing, and Knowing, which terms 
always imply a self-reference of the Ego to it- 
self. In them the mind has begun to formulate 
its activities, and thus to cognize itself. Hence 
the science of Psychology proper opens its 
organization with Feeling, Will, and Intellect 
which are its primal divisions, in their due order. 

Looking back at the genesis of this last triadal 
process, we can observe its movement through 
the following stages — the metaphysical, the 
psychical (Psychosis), and the psychological 
(Feeling, Will, and Intellect). Taking up the 
metaphysical Triad in its three phases (the Po- 
tential, the Separative, and the Returning) Ave 
have seen them brought back to their source, the 
Ego, and employed to describe the process of 
the same, which we have designated as the 
Psychosis. Let us here emphasize that the ab- 
stract nomenclature of the world is the work of 
Philosophy, which is still the language of think- 
ing and must remain so. But this abstract meta- 



FEELING, WILLING AND KNOWING. xliii 

physical speech is to be filled with that which 
created it, namely the Ego's genetic activity, 
and thereby become psychological in matter, if 
not in form. To express its primal psychical 
process, the Psychosis, the Ego has to borrow 
its tongue from the antecedent discipline, Phi- 
losophy, for it has as yet no formulation of its 
own. In the Psychosis, therefore, we see the 
philosophical Triad transformed into the psy- 
chological Triad. Moreover the former is many, 
appearing different in each kind of Philosoph}^; 
but the latter is one fundamentally, being the 
one process of the Self which we shall find to be 
the product and the image of the All. 

But now this Psychosis, being born and started 
on its career, begins to talk its own language, to 
formulate its process in its own terms. When 
the Ego starts to appropriate the world or the 
non-Ego and to be determined to certain states 
and activities by the same, it describes these 
states and activities of itself in its own termi- 
nology. My mind getting the object, is like- 
wise influenced by it, acts and is acted upon in 
the same energy or faculty. To these energies 
or faculties of itself it begins to give names 
peculiar to itself, and thus there rises a psycho- 
logical nomenclature, which, in part at least, sup- 
plants the metaphysical. When I speak of the 
stages or divisions of mind as Feeling, Will, and 
Intellect, the terms are psychical and are ap- 



Xliv PBOLEGOMENA TO PSYCHOLOGY. 

plied to the Ego purely, and with them the 
science of Psychology proper has opened. But 
as long as I was defining the Eo;o as Psychosis 
in metaphysical terms (Potentiality, Separation, 
Return) I was constructing out of Philosophy 
into Psychology a bridge, which by the by must 
be perpetually reconstructed in thought. 

It is not intended to affirm that psychical 
speech originates after philisophical; on the con- 
trary they originate together. In the Greek 
philosophers we find psychical terms mingled 
with their Metaphysics. But what can be stated 
with truth is that the completed Psychology 
with its own completed expression develops after 
Philosophy, and out of Philosophy into a new 
World-Discipline . 

Thus we have reached the primal psychologi- 
cal process (as distinguished from the psychical) 
in Feeling, Will, and Intellect. They all together 
form a Psychosis or psychical Trinity, and each 
is likewise a Psychosis in its own separate field. 
Each is the total process through which each in- 
terlinks with each, and thus every part or stage 
is connected with the rest in and through the 
Whole. Such is our first glimpse of the method 
of Psychology, which method is to be applied to 
every activity and to every division of the Ego 
large and small, whereby they are all united in- 
ternally, that is psychically, into a great scien- 
tific Totality. 



FEELING-, WILLING AND KNOWING. xlv 

The Ego, let us repeat, seeking to take up and 
to make its own the objective world or the AH, 
develops within itself three primordial energies 
or forms of such appropriation — namely Feel- 
ing, Will, and Intellect, which are, accordingly, 
the fundamental triune process of the Self as 
psychological. Here starts the question, Why 
does the Ego thus seek to make its own the All? 
Let us first think that the All is really what has 
created the Ego, and that this must return and 
reproduce its creator. The Ego is the child of 
the All, and it as a true child must inherit the 
creativity of the parent, and so be likewise cre- 
ative, reproducing what produced it, namely the 
All, the Universe. This act of reproduction 
shows itself in manifold stages, but specially in 
the already named Feeling, Will, and Intellect, 
these being distinct from the elemental Psycho- 
sis, which is the Ego immediately turning back 
upon itself and describing itself abstractly. 

The deepest necessity of man, the Ego as in- 
dividual, is that he may feel, will, and know (or 
appropriate mentally) that which is not himself, 
the world, and through this mental appropriation 
rise to the All-Ego, to God. By means of Feel- 
ing, Will, and Intellect he makes himself a link 
in the total cycle of creation, and participates in 
the process of the Universe. He starts with the 
world, the external object, and finds in it the 
Psychosis as the essential principle of its being. 



Xlvi PROLEGOMENA TO PSYCHOLOGY. 

From the world he mounts up to the genetic 
source of it and of himself, to the All-Ego, which 
he 1ms to re-create in its very creativity, making 
it his own through Feeling, Will, and Intellect. 
The science of Psychology may be said, there- 
fore, to bring man back to God. But it does 
this in its own way, through interlinking the 
feeling, willing and knowing Ego into the round 
of the Universe which is made up of God, World 
and Man, or Ego. This Ego is thus the pivot 
on which the created centrifugal world turns 
back to the center whence it came to the creative 
All-Ego. Yet this creative All-Ego is not simply 
the center, but also the circumference, and yet 
not the circumference, but the Universe, of 
which center and circumference can only be 
imperfect metaphors. 

It is evident, therefore, that Feeling, Willing, 
and Knowing, with which our science makes its 
beginning, have a great destiny before them. It 
must do something more than pick up and ar- 
range, in external fashion, some phenomena of 
mind. Such a view of Psychology gets rather 
pitiful after the preceding outlook which glances 
up a new highway to the all-creating All. And 
yet in a sense this highway is old, very old, as 
old as the Ego itself, which started on its pivotal 
career with the dawn of human consciousness far 
back in some pre-historic age. 

The foregoing tripartite division of mind, 



FEELING, WILLING AND KNOWING. xlvii 

however, has its history. It is not a recent dis- 
covery, if we take into account the suggestions 
of it in ancient writers. Homer explicitly desig- 
nates the two classes of men — the one of action 
(Will) and the other of wisdom and deliberation 
(Intellect), nor does he fail to present the man 
of emotion and passion (Feeling). Plato formu- 
lates three psychical activities in his Republic 
which have some analogy to Feeling, Will, and 
Intellect though their complete identification is 
doubtful. In modern Philosophy all three can 
be distinctly traced, though under different 
names. Some recent psychologists have sought 
to invalidate this division, which, However, may 
be regarded as the Mind's own view of itself 
through many ages. The Ego of the race as 
expressed in its best thinkers has separated itself 
into Feeling, Willing, and Knowing, and we shall 
obey this very distinct behest of Evolution, this 
consensus of the best minds thinking upon mind. 
If there is a substantial unanimity in regard to 
the preceding divisions, there is considerable di- 
versity of opinion as to their order. Which 
ought to come first in the triadal movement, 
Feeling, Will, or Intellect? Each has been given 
the priority, though most .psychologists have 
been inclined to place Intellect at the beginning. 
In one sense this is correct. Psychology is 
science and must know; scientific knowledge 
comes through the Intellect which knows itself 



xlviii PROLEGOMENA TO PSYCHOLOGY. 

and then can know other things. Feeling; does 
not know itself, nor does Will; neither is able, 
therefore, to make a science of itself which is 
the work of Intellect. But Feeling must exist 
in order that Intellect may know it ; in this sense 
it is prior, and furnishes the primordial psj'chical 
material upon which Intellect works, out of which 
in fact Intellect develops. Feeling has no com- 
plete self-return ; though it has the process of 
the Ego, this is as yet essentially implicit and 
undeveloped. In our terms, Feeling has self- 
reference but is not yet self-conscious. (See 
following pp. 60-1.) 

So we affirm the priority of Feeling in the 
ordering of Psychology. We may here remark 
in advance that this priority of a mental activity 
is a different thing from its primacy, which per- 
tains more to its supremacy. Feeling comes first 
in order, it is the potentiality of the second stage 
which is Will. We may imagine the Ego as a 
quiet unruffled lake, till it be stirred to its process 
purely within itself by some outward blow or 
determinant. The wind smites this lake of the 
Ego, and starts it to rolling within, wave upon 
wave, each echoing each responsively. But when 
the waters strike the land or the boat, then we 
see the power sweeping outward in correspond- 
ence to the Will, which is the Ego externalizing 
itself in the object. These waves remain succes- 
sive ; if each could return upon itself and identify 



FEELING, WILLING AND KNOWING. xlix 

itself , it would be Intellect, which has this re- 
flective, self -returning power within itself, and 
self-identification or self -awareness. Such, then, 
is the psychological order of these three primal 
activities of the mind. 

Still we must be careful not to get lodged in 
their separation. These three activities are one 
and a process, wherein all are in each. When I 
feel, I have also to act and to know, even if in a 
subordinate way. My Feeling may dominate my 
Ego, nevertheless Will and Intellect are not 
absent from it, else it would not be Ego. We 
may state here, though the subject will come up 
later for fuller treatment, that Feeling, Will, and 
Intellect have each self-division and self-return ; 
each is the total process (the Psychosis) which 
all are, otherwise there could be no such total 
process. To use other terms, each has in it self- 
reference, which is common to the Ego feeling 
itself (as in Pain and Pleasure) or willing itself 
(as in self -activity) or knowing itself (as in self- 
consciousness), The process is the great thing 
in Psychology, not the single faculty or activity, 
which taken alone is abstract and always runs 
the danger of lapsing into something like a meta- 
phj^sical subtrate, though it be predicated of the 
Ego. 

Finally we are to grasp the fundamental reason 
of the foregoing psychological order of Feeling, 
Will, and Intellect: it is that of the Psychosis, 

4 



1 PROLEGOMENA TO PSYCHOLOGY. 

whose three stages have been already described 
as the potential, the separative, the returning. 
The Psychosis bears the impress of the creative 
All, and is the fundamental ordering principle of 
every science, especially that of Psychology. 
Feeling, Will, and Intellect, therefore, form a 
Psychosis, and this we may deem the ultimate 
ground of their order in science, though this 
order reaches back through the Psychosis to the 
All-Ego (Parapsychosis), which is the source of 
it and of everything else. 

VIII. 

In the foregoing account we have discussed the 
question of priority in the elemental stages of 
the mind. We have placed Feeling first in order, 
then Will, then Intellect, all three constituting 
the primal process of the Ego out of which is or- 
ganized the science of Psychology. But a very 
different proposition is that of the Primacy 
among these same stages. -Which comes first in 
authority and in genetic power, irrespective of 
their order? The Primacy of Feeling, for in- 
stance, must be regarded as quite distinct from 
that of its Priority. One can hold to the 
Priority of Feeling in the psychological process 
of the Ego without maintaining its Primacy in 
the same, though these two characteristics 
are usually confused by psychologists. 

The question, then, comes to the front: Does 



PBIMAGY IN GENERAL. li 

any one of these constituent faculties have 
authority over the others? Is there a ruler, 
monarch, autocrat in the domain of the Ego? 
Very common is it at present to make such an 
assertion, or at least to imply it; also a claim of 
this sort has been often made in the past. The 
situation we may briefly outline by characteriz- 
ing its three leading stages, which we shall call 
Emotionalism, Voluntarism and Intellectualism. 

1. A certain precedence of our emotional 
nature not only in the order of the Psj^chosis but 
in rank and supremacy has been often maintained 
and still is upheld. This we may call the Pri- 
macy of Feeling (Emotionalism). Particularly 
Feeling is declared superior to Intellect, a 
doctrine frequently enounced in the statement 
that the heart is always to be put above the head. 
Instinct is said to be higher, more unerring in 
decision than the Understanding, especially in 
the case of women. Instinct, which is Feeling, 
is, moreover, far wider than Intellect, which 
animals do not possess in any high degree. And 
the lower grades of men, and man in his lower 
grades have to be ruled by Instinct as they have 
no other ruler. 

Religion tends to assert the Primacy of Feel- 
ing from Paul to Schleiermacher. The suprem- 
acy of Love is doctrinal as well as the rule of 
Faith. And yet the man of Intellect usually 
sways the man of Feeling, unless Intellect can 



Hi PBOLEGOMENA TO PSYCHOLOGY. 

somehow descend and take possession of Feeling, 
whereby is attained what is known as the culture 
of the heart. But Feeling feels itself incomplete 
without passing over into action or Will. 

The unconscious Ego with its vast reservoir of 
Feeling, the untold stores of our antecedent life 
through all the stages of our evolution, has also 
been endowed with the Primacy over the con- 
scious Ego. * 

2. The favorite doctrine, however, in this field 
at the present time is the Primacy of the Will or 
Voluntarism, which can be traced through the 
ancient and medieval periods, but which gets its 
preponderance to-day from Kant (who derived 
it from Hume) and from Schopenhauer and 
Wundt. From these philosophers it has per- 
meated German thinking, and from Germany it 
has gone forth to the rest of the world, particu- 
lary to America, on whose shores echoes of it 
are heard on many sides. In the form which it 
now takes it is peculiarly a German doctrine, 
and springs from the German institutional situa- 
tion. We see the Primacy of Will absolute and 
originative, and hence arbitrary, in the German 
emperor, in the German army, in the Gernlan 
social and political sj^stem. Long ago it was 
said that the function of Philosophy was to ex- 
press the spirit of its people and its age in the 
pure forms of thought. The German thinker 
is, therefore, right in asserting the" supremacy of 



PRIMACY m GENERAL, liii 

Will, Strength, Power, for that is the present 
spirit, and probably the present mission of him- 
self and his nation. But why should such a doc- 
trine be transferred to the United States, where 
Social Institutions, and the Ego have put down 
such an arbitrary Primacy of the Will and 
are deeply antagonistic to it? For it means 
autocracy both in the individual and in the 
State. 

The arguments which are usually brought for- 
ward to support this doctrine, do not prove it, 
at least not in any universal sense. It is claimed 
that the beginning of life is wholly impulse ; 
" the nurseling is all Will." Yet the nurseling 
must have sensation (which is a form of Intel- 
lect) and it must feel what is agreeable or dis- 
agreeable to it, which is Feeling. Thus in the 
young of animals we recognize all three, Feel- 
ing, Will, and Intellect, all of them to be sure in 
a very incipient condition. But the point is that 
they belong together and form a process even in 
their least developed condition. For the worm 
or the polyp as animated must sense, must feel, 
must will. The Primacy of the Will, as the 
original primordial function of mind, from which 
Feeling and Intellect are derived as secondary, 
never has been and cannot be shown to be a uni- 
versal mental fact, though the Will appears at 
particular times in the life of the individual and 
of the nation as the dominating activity. 



liv PBOLEGOMENA TO PSYCHOLOGY. 

3. In the history of thought the Primacy of 
the Intellect or Intellectualism has been very 
generally accepted, even when not explicitly 
formulated. It is an old belief that intelligence 
rules the world, and there is much to be said in 
favor of the doctrine. We must recollect that 
the whole gamut of Intellect runs from Sensa- 
tion up to Reason, deemed often the godlike 
faculty. 

Let it be said, however, that Intellect cannot 
possibly do without Will, or without Feeling. 
When the voluntarist says that the Intellect is 
the mere instrument of the Will, important but 
subordinate, the intellectualist replies that the 
Will is the mere instrument of the Intellect. 
Both these one-sided advocates are right and 
also wrong ; each of these activities of the Ego 
is the means as well as the end of the other. 
Intellect employs Will, and Will employs Intel- 
lect, and both employ Feeling, and Feeling em- 
ploys them and all three form the process of the 
Ego together, in which process each is for and 
through the rest. 

Such is the outcome of the three Primacies of 
Feeling, Will, and Intellect, which have played 
and are still playing a great part in the theory 
of mind. Our view maintains that there is no 
such Primacy of any of them, no original, 
monarchic, autocratic faculty which is supreme 
in rank, authority and generative power. Feel- 



PBIMA C Y IX GENEBAL. 1 V 

ing, Will, and Intellect are socially equals, of the 
same right and supremacy; they form not a 
monarchy in the Ego, but a democracy. It is 
curious and significant that monarchical Europe 
has held to a monarchical Primacy in the mind, 
which fact accords with the institutional world 
there. Now the truer doctrine (we maintain) 
is that any one of these constituents can hold the 
Primacy for a time and for a.given emergency, 
But there is no born Primacy (or Primogeni- 
ture), no aristocracy in the realm of the psy- 
chological Trinity. Each member of the pro- 
cess can become Primate (or President) and 
possess authority in the Republic of the Self. 

Another fact to be noted here is that each of 
these three Primacies, Feeling, Will, and Intel- 
lect is essentially psychological, assuming a stage 
or function of the Ego as the essence of it, and 
indeed of all Being. Voluntarism, for instance, 
asserts Will to be the fundamental principle of 
the Universe. We see in this statement that the 
form is philosophical, though the content is 
psychological ; the philosophical problem receives 
a psychological answer. The essence of Being 
is still asked for; the response, however, is not 
the Atom, the Good, the One, Substance, the 
Monad, or any other abstract metaphysical entity, 
but is the Will, a concrete psychical fact. Here 
the domination of the one principle remains, so 
that we have still an autocracy, though it be 



lvi PBOLEGOMENA TO PSYCHOLOGY. 

psychological and not philosophical, having got- 
ten one foot out of Metaphysics, while the other 
still sticks fast. But how can the European 
mind, where these Primacies originated, free 
itself from its fundamental Discipline which is 
Philosophy, necessarily aristocratic or autocratic? 
Now the democratic Primacy includes all as 
equals, and their process; in the present case this 
is the process of the Ego itself within, which 
thus can make an outer institutional world in 
correspondence with its own inner nature. 

We must, accordingly, see that if the Will be 
put as the primal, authoritative, genetic essence 
of the Ego or Soul, it is used as a kind of fixed 
psychological substance instead of that of Meta- 
physics. This may be regarded as a step in ad- 
vance, though there is as yet no psychological 
process. The essence of Being must be grasped 
as the psychical process of the Ego, as the 
Psychosis, then Philosophy has passed into 
Psychology. The process must not be a meta- 
physical Triad, like that of Proclus or Hegel for 
instance, nor must the principle be a psycholog- 
ical faculty-unit, such as we see in all kinds 
of Primacy, be it of Will, Intellect, or Feeling. 

The essence of Being (the philosophical prob- 
lem) is not now Cause, Law, Atom, but the 
process of the Ego formulating such a universal 
essence, which process I have had with me all 
the while I was seeking it through Philosophy. 



PBIMACY OF THE WILL. Ivii 

Nor are we to put instead of this process of the 
Ego one of its constituent members as possessing 
the absolute Primacy to the exclusion of the 
rest. Thus we are half in Psychology and half 
in Philosophy. Between these two Disciplines 
we made the transition when treating of the 
Psychosis. And yet this halfness has its period, 
yea its fervent disciples. 

IX. 

Perhaps enough has been said on the preced- 
ing subject, still we are tempted to add some 
paragraphs especially on the Primacy of the 
Will which is having so much currency in 
recent Psychology as well as in Philosophy. For 
it in a manner belongs to both, having one foot 
in the one and the other foot in the other, and 
manifesting, therefore, a straddle, a spiritual 
straddle characteristic of the time. 

It has been already stated that this doctrine 
is not new. Leaving out the ancient moralists, 
we come to Christian Origen who felt the need 
of strongly emphasizing the eternally creative 
Will. In the theological development of the 
Western Church there is a kind of running; fight 
between the two Primacies of Will and Intellect, 
culminating in the struggle between the Scotists 
and the Thomists. In modern German Philoso- 
phy the same conflict starts anew with Kant who 
substantially destroys the validity of Intellect in 



lviii PROLEGOMENA TO PSYCHOLOGY. 

one Critique (that of Pure Reason'), and affirms 
strongly the positive nature of the Will in his 
second Critique (that of the Practical Reason). 
The influence of Kant has brought about many 
variations of this conflict, notably those of 
Schopenhauer and the neo-Kantians. 

But the man who above all others has been the 
means of scattering over the civilized world of 
to-day the doctrine of the Primacy of the Will 
is Professor Wundt of Leipzig. He may be 
regarded as the psychologist-philosopher of the 
present era, for he is both, not exclusively the 
one or the other. He is very great, probably 
the greatest psychologist among philosophers, 
and the greatest philosopher among psycholo- 
gists. His phenomenal career represents better 
than anything else the transitional stage from 
Philosophy into Psychology, with its ups and 
downs, its forwards and backwards repeated 
many times. For Wundt after making himself 
the most prominent figure in a new department 
of Psychology (the physiological), and declaring 
that Philosophy was a dead duck floating on the 
morass of past thought, took the back track and 
wrote a System of Philosophy himself, which a 
little investigation shows to be built on the same 
old lines of the philosophic Norm of the ages. 
This step, which we hold to be not only natural 
but necessary, is said to have brought amaze- 
ment to opponents and consternation to friends. 



PEIMAGY OF THE WILL. lix 

It reflects, however, the mental situation and 
shows Wundt as the true thinker of Europe since 
he both in his life and thought has given ex- 
pression to the character, institutional and in- 
tellectual, not only of the German but also of 
the European world, whose spirit has never been 
able to get rid of a deep inner separation and 
dualism, whereof the best expression has always 
been found in its Philosophy. Wundt's career 
as well as his doctrines show the conflict between 
Psychology and Philosophy, which also gave 
trouble to Kant, and may be shown to underlie 
the various conflicts expressed in his Paralogisms 
and Antinomies. 

But also in Wundt's conception of Voluntar- 
ism there lurks a contradictory movement. The 
two sides may be studied separately. 

1st. Wundt, recalling Kant, declares that 
" there is nothing in man which is his own ex- 
cept his Will" {System der Phil. s. 379) — 
which is certainly a strong statement not only of 
the Will's Primacy but of its absoluteness. 
" The activity of the will penetrates all the single 
states of consciousness, and mediates their con- 
nection.'" In this italicized sentence we see that 
Wundt has before him the ideal of an inter- 
connected Psychology down to its most minute 
states of consciousness. This is certainly a most 
important thought. But when he takes for the 
single mediating element the Will, necessarily 



]x PBOLEQOMENA TO PSYCHOLOGY, 

arbitrary, we have to protest in the interest of 
that very experience to which Wundt appeals. 
Again, "the occurrences of the Will have a 
typical significance which gives the standard for 
comprehending all psychical activities ' ' ( Grund- 
riss, s. 17). This is no longer so absolute as 
the preceding citations, but it still asserts the 
Will to have the criterion or measure by which 
we understand mind. Though Wundt protests, 
he nevertheless here metaphysicizes the Will 
making it a kind of substance which determines 
the other activities of mind. Or we may say 
that he has begun to psychologize Metaphysics, 
putting the Will in place of Cause, Essence, Law 
or other abstract principle. 

2nd. N@w we shall glance at the other side. 
Wundt denies that " the activity of Willing is a 
single, really existent form of psychical activ- 
ity " in a separate state ; on the contrary he 
affirms that " the Feeling and Concepts (Intel- 
lect) are closely joined with it, and form insep- 
arable constituents of psychological experience ' ' 
( Grunch'iss, s. 17). In our translation we have 
brought to the surface what we think lurks some- 
what obscurely in Wundt's statements. Will 
is indeed first, then Feeling and Conception 
( Vorstellung) he puts together with it, not ex- 
actly into a process, but into " a psychological 
experience." He holds that they are not " sep- 
arate energies" but are united "in a psychical 



PBIMAOT OF THE WILL. Ixi 

act." He sharply assails "the attempt to de- 
duce special activities of the mind, from other 
ones; " which declaration would seem to jeopard 
his Primacy of the Will, to which, however, he 
clings after hedging it about with a number of 
explanations and limitations, evidently made to 
meet objections. 

The two preceding paragraphs must be re- 
garded as containing contradictory statements 
and doctrines. The supremacy of the Will, even 
its absoluteness, is affirmed in the one, but de- 
cidedly modified in the other. If a man has 
nothing but Will as his own, then Will is his 
All, his total Ego. And yet Wundt in other 
passages is not far from recognizing the process 
of Will, Feeling, and Intellect, as the three 
equal constituents of the Ego. He does indeed 
affirm the process of the Will taken by itself, for 
he insists upon its being " an occurrence not an 
object." But he does not explicitly reach the 
fundamental psychological process, otherwise he 
would have made use of it in his organization of 
the science. And yet this process is fermenting 
within him, and at times sporadically breaks up 
to the surface. Wundt as European cannot 
abandon Philosophy as the supreme World-Dis- 
cipline. Moreover as a German he cannot* reject 
an the chief intellectual heritage of his people, 
which is certainly Philosophy. Hence Wundt 
returns to Metaphysics from Psychology, and 



Ixii PROLEGOMENA TO PSYCHOLOGY. 

cannot help metaphysicizing even his Psychology. 
All of which is, to our mind, deeply character- 
istic not only of the man, but also of his nation 
and his age, revealing that old European rent in 
its most modern form. The Primacy of the 
Will is still absolutistic as affirmed by Wundt, 
but he also voices the protest against absolutism, 
at least in the realm of thought. He is inher- 
ently dualistic and cannot help himself; if he 
were not so, he would not be the typical thinker 
of his period. 

There is another expression above cited which 
ought to be expanded a little. Wundt conceives 
of a mental activity which " penetrates all the 
single states of conciousness and mediates their 
connection." Evidently such a mental activity 
would be the organizing principle of the total 
science of Psychology, penetrating every mental 
state, even the most minute, and mediating the 
connection of them all, large and little. Now 
Wundt makes the Will such an organizing and 
interconnecting principle. So we look through 
hisPsycholgy in order to find the Will perform- 
ing this function. But it does not appear ful- 
filling any such task unless incidentally and 
implicitly. After enouncing an explicit media- 
ting activity of mind for his science, he never 
uses it, but drops back into his mere unmediated 
experimentalism, asserting Psychology to be " the 
science of immediate experience." The result 



PBIMACY OF THE WILL. Ixiii 

is that he has only an external, quite arbitrary- 
order in his work, whereby he may affirm the 
Primacy of his own subjective Will in organiz- 
ing his science, though this Will of his works 
and must work capriciously, so that the principle 
of his scientific edifice cannot be other than his 
own caprice. 

Out of Wundt's performance we come back to 
that striking aspiration of his for a fundamental 
psychical activity which will penetrate all the 
stages of mind and interlink them into a united 
and completely co-ordinated science. Our at- 
tentive reader has probably identified such a 
fundamental psychical activity reaching through 
and ordering all other psychical activities as the 
Psychosis. Of course Wundt has no Psychosis; 
though he calls for it, his call remains unanswered 
in his case. 

Wundt starts with an attack on the Intellec- 
tualismof Herbart, approving however the ratter's 
opposition to the old idea of faculties in psy- 
chology, and his unification of mind. But the 
principle of such unity lies for him not in the 
Intellect, but in the Will. Thus Wundt seeks to 
shift Herbart' s Primacy to his own, and lays 
himself open to the chief objection which can 
be urged against Intellectualism. Mark that 
both these eminent psychologists cannot help 
being philosophers too, though each has his own 
way in the matter. 



lxiv rBOLEGOMENA TO PSYCHOLOGY. 

Moreover in educational science there has been 
a similar movement from Intellectualism to 
Voluntarism, from Herbart to Wundt. And 
there was need of the corrective : Will belongs 
to the complete Ego as well as Intellect, and 
both are to receive due training. But the result 
has been, particularly in America, a one-sided 
craze for the so-called motor education, imported 
of course directly from Germany out of whose 
needs and character it doubtless sprang. For 
the German child is reported phlegmatic and 
demands greater motor stimulation than the 
nervous American child, whose activity often 
needs the check more than the spur. At any 
rate the total Ego is to be educated, not merely 
the Will, or Intellect, or Feeling, no single one 
of which by itself is to have the Primacy in 
Education or in Psychology. Let us study Ger- 
man pedagogy by all means, but let us acquire its 
true lesson not by servile imitation but by adjust- 
ing it to our institutions and character. 

Primacy is, therefore, to be cast out of Psy- 
chology, as elevating unduly some psychical ele- 
ment of the total man at the cost of the rest. 
It is the autocracy of Philosophy which insists 
upon the one ultimate -authority without the pro- 
cess of the other members. Primacy, therefore, 
properly belongs to Philosophy, out of which it 
has been transferred into Psychology by our 
philosopher-psychologists. Keally it is the 



PRIMACY OF THE WILL. Ixv 

whole process — Feeling, Will, and Intellect — 
which has the psychological Primacy, the whole 
man, not some part of him over-riding the other 
parts. At the same time we may see that there 
can be and have been philosophical Primacies, 
as many indeed as there have been Philosophies 
past and present. On the contrary there is but 
one psychological Primacy (if such we may call 
it) namely the above mentioned process, which 
is as enduring as the Ego itself. Thus Psychol- 
ogy has a unitary basis which Philosophy never 
had, and cannot have, and unfolds itself from its 
center into the cycle of the sciences through its 
own inner evolution. 

Such is the typical order of these mental activi- 
ties. At the same time there is no denying that 
one of them may and often must tempor arily 
dominate the rest. Feeling may rule, Will may 
rule, Intellect may rule the kingdom of mind for a 
while legitimately, though we also know that each 
may lapse into excess, into tyranny, which can 
deeply violate the right mental order. Properly 
the Ego is an inner Republic in which each psychi- 
cal member may be endowed with supremacy over 
the Whole through the Whole, but this suprem- 
acy must be laid down at the end of its term of 
office. Such an Ego with its inner Republic can 
construct and administer a corresponding outer 
Republic, which is thus not only an image but a 
realization of this Ego. Let the reader ponder the 

5 



lxvi PROLEGOMENA TO PSYCHOLOGY. 

fact that the Constitution of the United States 
has three co-ordinate Primacies whose process 
makes the Government, one not being allowed 
to dominate the rest permanently, even if tem- 
porarily in an emergency. 

And now springs up the question : How shall 
we organize this inner Republic, giving to it also 
its rightly formulated Constitution? In other 
words, how shall this Ego, Soul, Mind, Spirit 
find and state that general activity of itself which 
penetrates all the special activities and " medi- 
ates their connection " (vermitteU ihren Zusam- 
menhang), thus fulfilling the aspiration of 
Wundt, our epoch-making and epoch-represent- 
ing philosopher-psychologist? Surely we cannot 
take as final his conception of Psychology as 
" the science of immediate experience " (unmit- 
telbarc), when he demands in the preceding 
statement that it be mediated (vermittelt) 
through and through, and thereby intercon- 
nected by means of one all-prevailing activity of 
mind. With such an organizing principle as 
permanent and penetrating, our science cannot 
be turned over to the ever-varying caprices of 
the subjective Will, or of immediate experience. 

Better it would be to define Psychology as the 
science not of immediate, but of self-mediated 
experience. Let us consider the process of Per- 
ception. When I perceive the object, it is an 
immediate psj^chical act, an immediate expe- 



PBIMAGY OF THE WILL. hcvii 

rience. But when I turn back and grasp and 
formulate that Perception, I have decidedly 
mediated the experience, mediated it with my- 
self, my Ego. Still it is my Ego doing all of 
this work of mediation. In Psychology, there- 
fore, my Ego mediates its own activities with 
itself, it is self -mediated (and also self-medi- 
ating), and our science is the science of this 
self-mediation formulated and ordered according 
to its own fundamental process. 

This thought can be further developed. It is 
an old observation that the total mind is present 
in every special act of it. When I perceive 
something, my entire Ego with its process (the 
Psychosis) is present in this special act of Per- 
ception. Now when I turn back to grasp and 
formulate this act of Perception, my entire Ego 
with its process (the Psychosis) is what grasps 
itself (the Psychosis) perceiving. That is, I as 
process (Psychosis) identify myself as process 
(Psychosis) in the special mental activity — 
which movement is to be brought out explicitly 
and formulated in Psychology. In this way we see 
the complete self-mediation of mind ; every spe- 
cial activity is connected with the whole through 
the whole and with the parts through the whole. 
Or we may say somewhat formally : the Psycho- 
sis recognizes the Psychosis in every particular 
faculty and carries it back to the Psychosis, 



Jxvill PROLEGOMENA TO PSYCHOLOGY. 

thus mediating it with the total mind yet keeping 
it particular in such mediation. 

Have we not now caught a glimpse of the 
Method which runs through all the d etails of 
Psychology and holds them together in a scien- 
tific organism of never-ceasing mental processes, 
great and small? Such a Method will give a 
science of experience not merely immediate, but 
self-mediated through and through, actively in- 
ter-relating itself in every part as well as in its 
grand totality. 

X. 

If the preceding view be correct, Psychology 
must show and formulate each activity of the 
mind, inter-connecting with all its other activi- 
ties and with itself as a whole. And this is not 
all : it reaches out and includes the source of the 
mind, or Ego, or Consciousness, such source 
being the All-Ego, the Universe itself. But this 
loftier outlook we must defer at present and 
develop more fully the question of Method in 
Psychology. For if this science is the universal 
science, as it has begun claiming to be, its 
Method cannot lag behind, but must also be the 
universal Method of Science. 

Psychology is, then, to reveal and formulate 
its Method, ere this can be carried over into 
other Sciences. In a profound sense, Psychol- 
ogy is its own Method, its own self-legislative 



METHOD OF PSYCHOLOGY. Ixix 

process, what is methodized is just the Method. 
We may deem it a Methodology which first 
methodizes itself and then everything else, even 
the Universe 

Let us start the discussion of the subject with 
a glance at the procedure existing at present in 
Psychology. There is a full recognition that the 
mind is one in all its activities. Yet this very 
term activities takes for granted that the mind is 
many. Thus the Ego is unity in one breath, 
but in the next it is multiplicity. Here we come 
upon the deep distracting contradiction which 
tears the science asunder and renders it impos- 
sible to be the unitary order of other sciences. 
Unless it can heal this rent in its own heart, it 
can never be the means for unifying other 
disciplines. 

In order to emphasize oneness of mind, some 
psychologists pour out the vials of their wrath 
(in Herbartian fashion) upon the faculties so- 
called, implying or declaring that these do not 
exist; yet we find the same psychologists (with 
Herbart himself) speaking of sensation, mem- 
ory, judgment and other faculties, even if a dif- 
ferent name be used. Most text-books, how- 
ever, after affirming the mind's unity, quietly 
proceed to give an account of the various mental 
powers one after the other, with little or no 
inner connection or evolution. The result is the 



Ixx PROLEGOMENA TO PSYCHOLOGY. 

Mind lies scattered about in pieces, and there 
is no unity and a very uncertain arrangement. 

Now the purpose of Method is to grapple with 
the foregoing difficulty and reconcile its dual- 
ism, seeking thus to bring a consistent order 
out of the psychological chaos. In some way 
unity and multiplicity must be made harmonious, 
nay, must be seen to be parts or elements of the 
same underlying mental process. Such a result> 
we have already indicated in the Psychosis with 
its three stages which show unity as implicit, 
then separation, then the return to unity. The 
Ego in and of itself is primordially self-separating 
and then self-unifying out of its first potential 
protoplasmic condition. Thus the Ego, here 
taken as mind, has in it from the start the mani- 
fold as well as the one — the one both as begin- 
ning and end, or the immediate and mediated. 
The Psychosis is accordingly the process which 
unifies in the mind all multiplicity. Moreover 
it formulates both many and one, both multi- 
plicity and unity in its process. 

In the Parm,enides Plato shows the dialecti- 
cal play of the Many and the One, which, how- 
ever, are only two stages of the Ego's process 
(Psychosis) held asunder and thereby set in op- 
position to each other. Both are really members 
of one process which can be expressed meta- 
physically, as we shall soon see, but whose ulti- 
mate expression must be psychological, going 



METHOD OF PSYCHOLOGY. Ixxi 

back to the Ego itself, which is the original of 
its own and all other formulations. 

The first manifestation of the Psychosis in 
dividing and unifying Psychology we have 
already witnessed in the case of Feeling, Will, 
and Intellect — each a separate stage yet all one 
process, a Psychosis. Bat each of these stages 
as Ego and total Ego divides within itself and 
returns to itself. For instance, Intellect has the 
well-known threefold division into Sense-per- 
ception, Representation, and Thought, which is 
also a Psychosis, indicating that the whole Ego 
is present and active in the special faculty. Still 
further, Sense-perception has likewise its three 
forms, Sensation, Perception, and Apperception, 
constituting a Psychosis, which not only unifies 
them into the one process of Sense-perception, 
but interlinks them with the process of Intellect, 
yea with the original psychological process of 
the Ego, Feeling, Will, and Intellect. Thus each 
special activity as process is mediated with the 
total Ego as process. 

It will now be seen that we have a Method 
which binds together in an explicit formulation 
all the faculties of the mind from the largest and 
most comprehensive to the smallest and least 
obtrusive. The Psychosis has in its separative 
power the infinite divisibility of mind, but also 
the return out of such a stage, which power the 
physical world has not and hence remains in its 



Ixxii PROLEGOMENA TO PSYCHOLOGY. 

state divided and divisible. How far shall we 
carry these mental divisions in Psychology? 
That depends upon the occasion and the man ; 
science claims for itself a never-ending special- 
ization. But however minute this specialization, 
the total Ego is there with its Psychosis, which 
inter-connects and organizes every psychical act, 
even the humblest into the entire structure of 
Psychology. 

At this point it is worth while to note that 
Philosophy has long known these cyclical pro- 
cesses in their abstract, metaphysical form. 
Proclus holds that there is one greatest cycle of 
the All, which divides into greater and lesser 
cycles. The rest of the Neo-Platonists express 
a similar conception. Hegel in his History of 
Philosophy (I, 40) has the following passage: 
The development of philosophic Thought pro- 
duces "a row of Evolutions which must not be 
conceived as a straight line running out to infin- 
ity, but as a circle which turns back into itself, 
which great circle has as its periphery a vast 
multitude of lesser circles whose entirety is a 
orand succession of Evolutions bending around 
into itself." Thus both the Greek and German 
philosophers conceive the process of the Uni- 
verse as one supreme cyclical Triad unfolding 
into a succession of smaller cyclical Triads each 
of which again shows a triadal development, and 
so on to infinity. 



METHOD OF PSYCHOLOGY. Ixxiii 

Now Proclus and Hegel, the one representing 
the outcome of ancient and the other the out- 
come of modern Philosophy — each may well be 
deemed the ultinius philospliorum of his epoch — 
have both caught the fundamental procedure of 
Mind, but have given to it such an abstract 
metaphysical expression, that it seems unreal, 
purely schematic and fanciful, a shadowy repro- 
duction of Shadows. It is no wonder that many 
a modern reader takes the whole thing as a sport 
of imagination, a kind of a philosophical ro- 
mance. And the confession must be made that the 
end of such metaphysical construction has come. 
Still it would be a great mistake to consider the 
foregoing work of Proclus and Hegel to be mere 
fiction, as is sometimes said. It expresses the pro- 
cess of the Self, human and divine, yet in such an 
alien, abstract way that the Self cannot recog- 
nize itself in its own formulation, which must be 
now transformed from its philosophical to its psy- 
chological stage. This means not merely a change 
of words, but of thought, of viewpoint, yea a 
decided evolution in self-consciousness. It means 
a new Discipline, not special, but universal as 
Philosophy ever claimed to be 

But not alone in the inner world of the Ego 
do we observe this cyclical movement; it is seen 
in the remotest outer world, in the sun, stars 
and planets, whose visible ever-returning cycles 
may well be deemed among the earliest awaken- 



Ixxiv rEOLEGOMENA TO PSYCHOLOGY. 

ers of man's inner yelf. (See following pp. 
79-8(3.) 

Accordingly we shall unfold the cylical move- 
ment of the inner world or Ego, beholding and 
formulating its one. fundamental process, the 
Psychosis, in all its divisions. Such is the most 
direct result of introspection, of our own Self's 
experience with itself. Over and over again we 
shall have to repeat that in each part or division 
is the process of the Whole, which is just what 
makes it a part of the Whole. Any organ of the 
Body in order to be such an organ shares in the 
total corporeal process, must have in it the 
Whole, otherwise it is not part of the Whole. 
Cut off the hand, and though it has all its 
physical constituents, it is dead, it has no longer 
within itself the process of the organic Whole 
called Life. Spinoza has noted the element 
which is equally in the part and in the Whole (ceque 
in parte ac in toto) as the unifying element be- 
tween the All and its particulars, or between 
Substance and Mode (see Modern European 
Philosophy, p. 221). This metaphysical view- 
point (one among many in the History of Phi- 
losophy), becomes psychological when we turn it 
back into the process of the Ego whence it origin- 
ally sprang. 

In the remotest, most external manifestation 
of the Universe we may note this cyclical move- 
ment. The earth moves on its own axis in a 



METHOD OF PSYCHOLOGY. Ixxv 

perpetual self -returning revolution every day; 
at the same time it is revolving around the cen- 
tral sun in an orbit which returns into itself every 
year; the satellite of the earth, a stage or part 
of it probably, has the same general character. 
And we may add that the total Solar System 
with all its revolving planets in their axial and 
orbital cycles is moving in still a vaster cycle 
which is yet to be passed through in the future 
aeons. Such is the complete outer appearance of 
the All-Ego in the physical Universe, which we 
have to regard as the visible counterpart of the 
inner psychical Universe, and which must ulti- 
mately itself be psychologized and thus be made 
fully scientific. For the physical Universe also 
is to have its special processes interlinked each 
with each and with the All by the Psychosis. 

In the teacher who reads this book, the sug- 
gestion has probably been roused that the Psy- 
chosis has a very particular and intimate 
application to pedagogical science. Long ago 
the old Greeks conceived education to be cycli- 
cal, and the word encyclopedia in Greek means 
cyclical education. When instruction follows 
the process of mind itself in seeking to inform 
and develop the mind, there will be a new edu- 
cational epoch. But as the word encyclopedia 
has been degraded into expressing a mere ex- 
ternal arrangement of knowledge according to 
the letters of the alphabet (which undoubtedly 



lxxvi PROLEGOMENA TO PSYCHOLOGY. 

is useful iu a dictionary), so the educative pro- 
cess has lost its cyclical order, not to speak of 
its inner psychical movement. Pedagogy cannot 
rest till it shall pass out of its present abstract 
formal condition, and be concretely psychologized 
through the Psychosis. 

And yet we must emphasize again that it is 
possible to make the Psychosis formal, mechan- 
ical, quite meaningless in its repetitions. Its 
formulation must be special for each special 
activity, as well as general for the universal 
process. It is not enough to say, " that is a 
Psychosis," for everything is a Psychosis. The 
general form must indeed be stated in the defi- 
nition, but also the specific character, which 
character is true of nothing else but the given 
activity. You can make the Psychosis a machine, 
just as you can make your own Ego a machine, 
though such is not the true nature of either. 
Psychology is indeed a system and must employ 
words which have to be re-thought, re-created 
as it were anew every time they are used. 
Otherwise they become hollow, jingling a little 
with their own meaningless echoes. 

Still we must beware of being misled into the 
notion, very common in these days, that because 
a system of thought can be perverted and 
mechanized, therefore all system is to be re- 
jected. If Psychology is ever to fulfill its 
function, it must be systematized through and 



THE PBOBLEM OF SENSATION. Ixxvii 

through iii the largest and smallest divisions. 
Yet it must not be conceived as a dead passive 
system, but as the active, creative, universal 
systematizer systematizing not only itself but all 
other sciences, indeed the very All. The horror, 
or rather hate of anything like system, method, 
or even order is very common among modern 
psychologists, who write Chaos in their book and 
teach it to their classes at the University. Really 
a new chair ought to be established and given to 
the gentleman who has distinguished himself 
most in this line, and who deserves the title of 
Head Professor of Chaotics in the University of 
Disorder. 

Undoubtedly there should be a dislike of for- 
mulation when it is felt to be wrong or merely 
mechanical in the realm of the spirit. The per- 
son who cannot make his skeleton live, had bet- 
ter die, in fact he is already dead. Verily' ( he can- 
not be much of an organism without a skeleton, 
which in the human sphere becomes very intri- 
cate and marvelously interconnected. Much 
psychology in these days has a parallel in the 
jelly-fish which has not a bone in its body, but 
is " water slightly organized in a gelatinous 
mass." 

XI. 

Having recognized the fact that in Psychology 
we must employ a Method of procedure, which 



ixxvm PROLEGOMENA TO PSYCHOLOGY. 

is universal in its application, and that our 
result must be an organized System, we shall 
proceed to point out some of the more difficult 
problems connected with the Science. At the 
very threshold lies Sensation, from which the 
two opposing world-views, rnaterialrsm and ideal- 
ism, take their start, dividing philosophers into 
two hostile camps quite from the beginning. It 
is evidentally a psychological question, involv- 
ing Ego and object and their primal conjunc- 
tion. Here lies the first act of cognition, the 
forerunner and the type of all other such acts, 
which, being once made intelligible , opens up 
the whole field of intellection. 

The most persistently difficult problem of Psy- 
chology, then, is to bridge over the grand separa- 
tion between mind and the world, or Ego and 
non-Ego, not only through knowledge but 
through knowing knowledge. This is specially 
the function of the Intellect, and the trouble 
begins with its first activity, which is to sense 
the object. Thus Sensation becomes a thorny 
theme for the psychologist. 

When we say that we perceive something, an 
outer stimulus starts into action the peripheral 
nerve-ends of the body. This begins a move- 
ment in the nerve toward the brain-center, which 
movement is generally represented as wave-like, 
proceeding toward its goal in successive undu- 
lations and hence measurable. Now these neural 



THE PEOBLEM OF SENSATION. lxxix 

waves going forward, soon reach a ce*nter at 
which the movement completely changes and 
sweeps outward to the object whence it started. 
This object is thereby sensed, having been taken 
up through one of the senses. 

Thus we have the cycle of Sensation in its 
simplest form. That turning-point or rather 
pivotal act through which the undulatory move- 
ment of the nerve wheels about and returns to 
its beginning is the Ego, Soul — not a place, but 
an activity, a process. It is not material, else it 
would stop the waves as an obstacle, or simply 
continue their undulating motion. But this is 
received and turned backward to its starting- 
point; no wave could ever do that. 

We may conceive that there are many thou- 
sands of such cycles of Sensation going round 
and round in the same organism. From the 
periphery of the whole body they come, every- 
thing that touches it produces a cycle faint or 
strong, unconscious or conscious, painful or 
pleasant. From the distant outer world they 
pour in, through Sight and Hearing. They 
concentrate in one Ego from which they radiate 
outward in every direction, and form an encom- 
passing invisible sense-world always moving 
about with the man and always changing and 
whirling within itself. All externality seems to 
be hurrying toward an Ego, wafted thither as it 
were, in order to be passed through the cycle of 



Ixxx PBOLEGOMENA TO PSYCHOLOGY. 

Sensation which somehow returns what was sent 
forth. 

But the pith of the difficulty still remains. 
How does the Ego produce this pivotal turn? 
How can it, the immaterial and unextended, take 
up the material and extended? All matter, the 
world is in a state of separation in itself; the 
undulations indicate a continual active separation. 
Now the Ego has also this side, the separative 
stage as a part of its process ; still it has also the 
opposite, the overcoming of the separation and the 
return to unity. But let us grasp the salient 
thought : the Ego as separative is one with the 
^external, material world and hence can and does 
respond to and take up the hitter's undulations; 
but it also as complete Ego must overcome this 
separative condition of itself and of the world in 
itself, annulling all extension yet preserving and 
restoring it. Thus the Ego has to reproduce the 
external object in Sensation. 

For instance, I see yonder flower. From it 
proceeds a movement of light-waves one after 
the other in successive separation till they strike 
my eye, where another set of wave-movements, 
the neural, starts for the brain-center. The 
delicate workings of that center no vision has yet 
witnessed, but so much can be said from the 
results: I (my Ego) am stimulated by the in- 
coming influence and receive it, have to receive 
it in order to get the object. But this object as 



THE PBOBLEM OF SENSATION. lxxxi 

spatial and extended is annulled — for if it ever 
got into my brain with its material extension, 
that would be the end of my sensing it or any- 
thing else. I annul it as material, passing it 
through the zero-point of my Ego ; but then I 
at once reproduce it and see it as a real object 
before me. 

The Ego, grasping undulation or vibration, 
must be more than the line of waves, which can 
never turn back and grasp itself; this is just 
what the Ego is and does. The undulatory 
succession has to be reversed, else it would go 
on, wave after wave forever. Such a reversion is 
the inhibition of matter, immaterializing the 
material world, and thereby making it sensible. 
That is, the extended material object is properly 
a stage of mind, a constituent of its total pro- 
cess as All-Ego, which stage is often called 
Nature, the external world, the material Uni- 
verse. This is what stimulates the individual 
Ego in Sensation, causing it to vibrate in response, 
since it too has a corresponding stage (the sec- 
ond of the Psychosis). But its final stage is the 
overcoming of the undulatory movement, and 
therein the sensing of the object. 

The cycle of Sensation may be conceived with 
two halves or arcs : the first is the sweep from 
the outer object to the inner Ego, and appears 
in the external world as if belonging to the realm 
of matter. Hence it is measureable, subject to 

6 



Ixxxii PBOLEGOMENA TO PSYCHOLOGY. 

quantity, though we must not forget that this 
act of measuring, yea quantity itself is the work 
of the Ego turning back upon a phase of itself. 
But the second half or arc is the sweep back from 
the Ego to the object, and inhibits the material 
succession of the first arc, and so is non-material, 
ideal. The first arc is a progression in Space 
and a succession in Time; but the second arc is 
instantaneous, cancelling both Space and Time 
in the return to the object. Thus the Ego on 
the one hand responds to Space and Time, and 
so may be deemed both spatial and temporal : 
yet on the other hand it negates both and so is 
above both and determines both. 

Hence comes the difficulty about localizing 
Ego, Mind, Soul. Is it in the brain, body, or 
elsewhere? It is in one sense localized as re- 
sponding to Space; yet it is the inhibition of all 
localization as transcending Space. It is in the 
brain, yet at once outside of it, where the object 
is. We may regard the external world flowing in 
wavelets to the universal sea of the Ego, where all 
the special forms of Space, Time, and Matter are 
swallowed up for a moment and then thrown out 
again into externality as reproduced i n Sensation 
by that Ego. 

Undoubtedly there are many points in this pro- 
cess which are inexplicable. The very first fact 
is a mystery : How can that object ride on the 
light-waves to my retina, and then stimulate an 



THE PBOBLEM OF SENSATION. lxxxiii 

image of itself? Then that image conveyed by 
the nervous fluid (as is supposed) to the brain- 
center — in what way, tell us? Science can yet 
occupy itself with such details for a million of 
years, more or less, and still leave something for 
the future. Meanwhile we too have the right to 
know somewhat ; we can in a general way com- 
prehend its total process, as above given, though 
an infinity of details remain and always will 
remain. 

In addition to the psychical or immaterial arc 
producing the return to the object and hence 
knowledge, there is a second material arc return- 
ing through the nerves to the surface of the 
organism and producing action — the so-called 
motor energy, a primal manifestation of Will. 
Thus the outgoing movement may be conceived 
to have had two arcs, a psychical one to the 
object, which, however, makes the whole cycle, 
and a physical one to the corporeal periphery ; 
while the incoming is physical. It is this Sen- 
sation with its Feeling (Pain and Pleasure), 
which bifurcates into Will and Intellect (Know- 
ing), in the outward sweep. That is, in every 
Sensation I feel the object to be agreeable to my 
organism or the reverse, then I will it in some 
way through my motor organs, finally I knoio the 
object as sensed. 

The outgoing psychical arc turning about and 
transforming the incoming physical arc makes 



lxxxiv PROLEGOMENA TO PSYCHOLOGY. 

itself the whole round of Sensation from object 
to Ego and back again. As this psychical return 
is the annulment of Time and Place, it cannot 
well be measured in its velocity. But the out- 
going motor movement being physical (like the 
incoming) may be measurable. Some experi- 
mental psychologists seem to have confused 
these two outgoing arcs since they claim to 
have measured the. time of the psychical return, 
which is just the annulment of time and must be 
instantaneous. It is a contradiction to say that 
psychical movements occur in time. Thought 
has been also declared- to be" a form of motion." 
Yet it is that which conceives, creates motion; 
the latter has never yet been able to think itself 
and formulate what it is, having no self -returning 
and self-identifying power. 

It is well to realize fully the fact that even to 
sense the world we have to make it over. The 
Ego is not only where the object is, but re- 
creates it in form at least, and puts it there 
where God made it and put it. It is the Soul 
doing this, being not confined to the Body, but 
going forth and reproducing the objective world. 
When I see yonder house, I stay with myself 
here, but I also go out of myself to it and re- 
produce it arid bring it back. Yet all this 
movement of mine is not in space, for I remain 
in one spot making the space which I pass 
through. My body has to penetrate real space 



THE PBOBLEM OF SENSATION. lxxxv 

in order to reach this object, but not my Ego, 
which is three things in one process: space- 
receiving, space-negating and space-positing. 

From the foregoing account the doctrine re- 
sults that the sensing Ego can take up the object 
and reproduce it formally, its outward form, 
color, etc., through the process of the Psychosis. 
But Sensation is not complete reproduction ; 
the creative principle of the object, its essential 
inner nature, I cannot sense. For Sensation the 
object is something given, already existent. But 
cannot I (or Ego) get behind it to its creative 
source, or get into it and know that which makes 
it what it is as a whole, namely, object? Later 
an answer will be given to this question ; at pres- 
ent we can only say that Sensation can furnish 
no such knowledge. Hence in the sense-world 
the physical and psychical elements are not fully 
harmonized, both sides in their inner creative 
essence remain apart, and the dualism persists. 
The object still defies the Ego from this last 
inner fortress to which it has betaken itself, and 
in which Kant says it can never be captured. 
Hence spring a number of doctrines which recog- 
nize both belligerents (Ego and Object) and seek 
to formulate a kind of peace or compromise, so 
that there may be a modus vivendi between the 
two sides. The best known of these compromises 
may be next considered — the doctrine of Paral- 
lelism. 



lxxxvi PBOLEGOMENA TO PSYCHOLOGY. 



XII. 

Ever since the philosopher of Konigsberg deliv- 
ered his famous utterance that man cannot know 
things as they are in themselves, but only their 
appearance, the Europeau philosophical world 
has been much troubled, particularly the German 
portion thereof. It is true that the same prob- 
lem lurks in all Modern Philosophy from the 
Seventeenth Century down, as we shall soon 
note. The herculean labor of mind has been, 
and is yet to fill up somehow the yawning chasm 
between man and the world, or at least to build 
some sort of bridge or even rickety gangway from 
this side (Ego) to that (Object). Just now the 
crowd seems to be making a considerable lurch 
for a passage through what is known as Paral- 
lelism, an old scheme in a new suit of clothes. 

The cycle of Sensation with its two arcs, 
physical and psychical, is what doubtless called 
into existence this doctrine of Parallelism, which 
is at present having such a revival. In its 
simplest form it runs thus: (1) No physical 
process, specially that of the brain, can produce 
directly a psychical process, that of the mind; 
(2) no psychical process can produce directly 
a physical process % (3) still between the two 
there is a correspondence, a parallelism, though 
there be no interaction. 



THE DOCTBINE OF PABALLELISM. lxxxvii 

Such a view implies that there are not two 
arcs of Sensation material and ideal (physical 
and psychical) but two cycles thereof, each a 
complete round in itself, a closed circuit in 
which the activities and processes are connected 
causally. In the one there is no member or 
link of the chain which is not physical; in the 
other there is no member or link of the chain 
which is not psychical. Each is a world in 
itself between which there are no openings 
for intercommunication. Like the Leibnizian 
Monad, each has no windows. Each of 
these worlds is the subject of investigation ; the 
scientist works in the one, the psychologist in 
the other, each having its own phenomena and 
laws. The body is an automaton, driving its 
own machinery (as Descartes long ago held); 
the mind is also an automaton, though of a very 
different sort. Let the physiologist dig for "his 
treasures in the one realm, and the psychologist 
dig in the other, each of these men advancing 
thereby his own special science. 

And still the physical and psychical movements 
go together in Sensation. When I see a flower, 
there is a psychical outgoing which follows and 
seems to respond to the physical incoming. 
What causes the former state of consciousness? 
Nothing of its own psychical sort, as far as we 
are aware, yet the twain move together, though 
they cannot supposedly interact in a causal way 



lxxxviii PBOLEGOMENA TO PSYCHOLOGY. 

as Body cannot reach Soul, nor Soul reach 
Body. Still they are parallel, each is the in- 
separable companion of the other. Nothing 
psychical without the concomitant physical, noth- 
ing physical without the concomitant psychical. 
No body without the shadow and no shadow 
without the body, yet both are absolutely sepa- 
rate in their mutual concurrence. Such is a 
glimpse of the theory usually called Universal 
Parallelism, which seeks to get the opposites, 
Nature and Spirit, together, and yet to keep them 
apart. 

To be sure, some will at once begin to search 
for the common principle, since even the scien- 
tist and the naturalist are inclined to say that 
Spirit and Nature, Mind and Matter are at bot- 
tom the same. But the metaphysician particu- 
larly is in pursuit of this common principle, 
which is his ousia of the on or the essence of 
Being. It may be said that modern Philosophy 
has the foregoing problem as its own distinctive 
theme : How can this psychical Ego get at 
yonder physical object, sensing it and knowing 
it?^ Unquestionably the doctrine of Parallelism 
between Body and Soul suggests Descartes, 
who directly asserts that the physical organism 
of man is an automaton, a self-moving machine. 
Yet it is connected with the Soul which has its 
bodily seat in the pineal gland. (See his treat- 
ment in Passions of the Soul, art. 30, etc. 



THE DOCTBINE OF PABALLELISM. Ixxxix 

Also briefly stated in Modern European PJiilos- 
ophy, p. 97, etc.) 

But it is the second great philosopher of the 
Seventeenth Century, Spinoza, who has brought 
to the surface and in his way solved the problem 
of Parallelism. " Body does not determine Mind 
to think, nor does the Mind determine the Body 
to move" (Ethica Bk. II, Pr. 2). Thus any- 
thing like mutual causation is eliminated. Still 
" the order of ideas is the same as the order of 
things" (Ethica Bk. I, Pr. 7). Such is the 
decisive statement of Parallelism : ordo idearum 
est idem ac ordo rerum. Thus there are two 
great streams of Being, which Being is the One, 
or in Spinozan nomenclature is Substance or 
sometimes God (Deus sive Substantia) . In this 
way he gives the unitary source or cause of his 
Parallelism, which in its recent form has the 
tendency to remain dualistic. Nor must we omit 
in this connection the third great philosopher of 
the Seventeenth Century, Leibniz, who also 
wrestles with the same problem fundamentally 
and answers it with his doctrine of Monads, 
which are the primodial units or individuals con- 
stituting the Universe. Each Monad is inde- 
pendent, "has no windows," either for receiv- 
ing or giving out, a self-contained atom. Now 
these Monads, both physical and psychical, have 
to be ordered, which supreme principle of order 
Leibniz calls Pre-established Harmony. For 



xc PROLEGOMENA TO PSYCHOLOGY. 

instance Soul and Body are compared by Leibniz 
to two watches, which run wholly independent 
of each other, yet run together, keeping the 
same time through the perfect pre-established 
ordering of their mechanisms by their maker. 
It is God, however, who establishes this pre- 
established Harmony, making Soul and Body 
move in parallel fashion, though they are 
entirely outside of each other. Thus Leibniz 
unfolds the idea of Parallelism, though with the 
Monads below and God above. 

From the foregoing account it is evident that 
Parallelism was peculiarly the problem of the 
philosophy of the Seventeenth Century. Des- 
cartes, Spinoza and Leibniz all have it, and they 
all assign to God the task of uniting its dualism, 
though in different ways. The fact is significant 
that so many philosophers and also psychologists 
of the latter part of the Nineteenth Century, 
show the tendency to revert in this manner to 
the doctrines of the Seventeenth Century, even 
if with considerable changes. It looks as if 
Modern Philosophy was completing its cycle by 
going back to its beginning and thus rounding 
itself out to its fullness, perchance in preparation 
for taking some great new step. ®f course the 
modern parallelist is inclined to leave out God 
entirely, or to supply his place with some "work- 
ing hypothesis." 

Let us now see what underlies this movement, 



THE DOCTRINE OF PARALLELISM. XC1 

going back to its source in the great philoso- 
phers of the Seventeenth Century. In Spinoza 
(an Ego) Substance determines Thought as 
Attribute, and still further down the scale, deter- 
mines the Ego as Mode. Yet what can be plainer 
than the fact that Spinoza's Thought is defining, 
ordering and re-creating Substance? ThusSub- 
stance or God is said to determine the philoso- 
pher's Ego as Mode at the bottom of the scale, 
and yet this philosopher's Ego is what is secretly 
determining Substance or God, who determines 
him. Without such an Ego to return to it and 
think it, Substance could not be; Spinoza's Ego 
is the hidden unmentioned pivot of his whole 
scheme. And it is his underlying Ego, lurking 
creatively in Substance, which constructs the 
parallel between ordo idearum and ordo rerum, 
and unconsciously links them together. 

Next is to hear Leibniz state his Parallelism in 
one form: " in this system the Body acts as if 
there were no Soul, and the Soul acts as if there 
were no Body ; yet both act as if one influenced 
the other" (Monadology, 81.) This last con- 
currence is the result of Pre-established 
Harmony between all the Monads of the Uni- 
verse which are mutually exclusive, impene- 
trable, unknowable to each other, "having no 
windows." Still the Ego of Leibniz which is a 
Monad, knows all these things about unknowable 



xcn PROLEGOMENA TO PSYCHOLOGY. 

Monads, and really is the Pre-established Har- 
mony ordering them from top to bottom. 

In the case of both Spinoza and Leibniz the 
philosopher's Ego is again the secret demiurge 
creating the Universe which creates it, making or 
at least re-making the God who makes it, in- 
plicitly placing itself at the turning-point of 
the process of the All. Now Psychology 
is to grasp and to formulate this pivotal 
position of the Ego, and explicitly to constitute 
it an essential member of the process of the 
All. Our recent philosophers, with their doc- 
trines of Parallelism and of psychical Primacy 
of various sorts, are evidently moving out of 
Philosophy and into Psychology as the universal 
science, without, however, reaching fully the 
goal. Pampsychism was certainly suggested by 
the fertile genius of Leibniz (see Modem Euro- 
pean Philosophy, p. 333). Even the cell of 
Biology has been recently endowed with a 
soul. 

In general the psychological Norm lies back of 
all these doctrines of Parallelism, but cannot 
make itself explicit. The Ego cannot yet for- 
mulate itself as a part of the process of thinking 
and of formulating the Universe, though it is 
doing this work in Philosophy. But in the lat- 
ter part of the Nineteenth Century the transi- 
tion begins, showing, as already noted, a psy- 
chological content in a philosophical form. 



THE DOCTRINE OF PARALLELISM. xciil 

There is a recent and growing phase of this 
theory which is especially worthy of notice. A 
view is extensively held that the physical pro- 
cesses of the organism have in them a psychical 
element which belongs to all life and even to 
every cell. Fechner has set forth that the plant- 
world has its psychical, yea that the earth and 
stars and inorganic matter are sharers in the 
same principle. So we hear the word pampsy- 
chism uttered as a category which expresses the 
essence of all Being, and affirms "soul-life " to 
be universal, or the principle of the universe. 

It must be granted that this is a great step 
toward a psychological view of the world. The 
universal soul-life is not conceived as a fixed 
substance but an active, yea self-active entity. 
Still it is in form metaphysical, it posits dog- 
matically an absolute principle, even though this 
be psychical. Nor is it fully conceived as the 
process of the Ego, the Psychosis, which reveals 
itself as the universal inter-connecting process of 
the All and of all things both physical and psy- 
chical. Fechner likewise belongs to the transi- 
tion from Philosophy to Psychology, partaking 
of both ; he is a psychologist-philosopher, a class 
to which Wundt also has been assigned, being 
in a number of things a pupil of Fechner, though 
he has surpassed his master. 

The time has shown that any philosophy rest- 
ing in Sensation (or Sense-perception), ends in 



xciv PROLEGOMENA TO PSYCHOLOGY. 

Parallelism, which cannot help being the fore- 
going species of dualism. The Ego and the 
Object can touch only in some outer relations or 
properties. The Kantian dualism between the 
two sides, mind and thing-in-itself , is really that 
of Sense-perception, and unless intelligence has 
some higher, more creative activity than mere 
sensuous Presentation, Kant's doctrine must hold 
in one form or other. 

We find, however, that there is such an 
activity as Representation, in which both Ego 
and Object (as image) are psychical. But 
when I think the object which I sense, I 
have to penetrate and take up its inner 
creative principle, and not simply rest con- 
tent with getting its outer form or its appear- 
ance. Thus I reach beyond and behind 
the realm of Sense-perception (to which Sensa- 
tion belongs), and have begun to recreate the 
object which was given to me as something 
fixed, already existent, presupposed when I 
sensed it. Mark the result. When I start to 
thinking the object, I make it over, appropriate 
it, identify it with myself as creative. Its inner 
essence I find to be mine, so that the dualism 
between it and me begins to move into unity. 
What now has become of the independent Paral- 
lelism of the plrysical and psychical? The two 
arcs which seemed so distinct in Sensation, 
have found a common creative center, from 



THE DOCTRINE OF PARALLELISM. XCV 

which both are derived, though the outer sensu- 
ous appearance still remains, and is to be ac- 
counted for. 

So we have attained to another mental activity, 
Thought, which quite reverses the situation as it 
came to light in Sensation. For in the sense- 
world the Ego could only get or seem to get the 
appearance of the Object, and not the essence ; 
while in the thought-world the Ego gets and 
identifies with itself the essence of the Object, 
but not its appearance, which lies beyond it and 
cannot be re-created by it. Thus another crea- 
tive principle than my Ego must bring forth the 
manifestation of the Object. That is, the indi- 
vidual Ego (Psychosis) has reached its limit 
and calls for the creative All-Ego (Parapsy- 
chosis). 

One cannot truly think, and hold to the doc- 
trine of Parallelism, since this vanishes in the 
presence of Thought. We have seen how the 
Thought of Sensation unites into one process 
the Ego and the Object sensed. Spinoza, upon 
whom Parallelism is mainly fathered, is not 
strictly parallelistic or concurrent, but consub- 
stantial, since his parallels, Thought and Exten- 
sion (psychical and physical) are united in the 
same Substance, which is the One above both. 
And if Fechner holds consistently to the uni- 
versal Soul-Life as the principle of Nature and 



xcvi PROLEGOMENA TO PSYCHOLOGY. 

Mind, what becomes of the Parallelism of the 
two sides as wholly separate 9 

Undoubtedly the psychological task of the 
preseet time is or has been to investigate Sense- 
perception, or specially Sensation, whose paral- 
lelistic suggestion is so strong. But behind and 
beyond Sensation, explaining it, unifying it, psy- 
chologizing it, has appeared Thought which has 
a good right to be cursorily considered in the 
present introductory outline. 

XIII. 

"We have already had our look at Feeling, 
Will, and Intellect as the basic division of Psy- 
chology. Intellect in its turn, when formally 
divided, has its triune process of three stages 
which we name Sense-perception, Representation, 
and Thought. It is not our intention here to 
give a full and duly ordered exposition of these 
activities. But the course of our argument in 
this preliminary discussion has brought us to a 
place where we must unfold briefly the meaning 
of Thought in Psychology. (For a fuller ex- 
position of it the reader is referred to our Psy- 
chology and Psychosis, p. 425 etseqq.) 

It has been already said that when I think the 
Object, my Ego penetrates to the creative es- 
sence ©f it and identifies the same with itself, 
Through Thought I am creatively what the Object 
is, and the Object is what I am ; the process of 



THOUGHT IN PSYCHOLOGY. xcvii 

my Ego finds itself to be the process of the 
Object, that is, the essential, creative process. 
When I think yonder house, I seek for its mean- 
ing, purpose, creative essence, which I try to 
state in my definition of it. What makes it a 
house? is the query of my Thought. It was 
built by an Ego, and I must in some way get hold 
of the creative design of the Ego in building it. 
Thus I re-build the house in and by my Thought ; 
that is just my thinking it in the strict sense of 
the term. When I view the house, I obtain 
merely its outer form and some other externals; 
when I image the house, I recall or re-make that 
form in its absence. But when I think the 
house, I must get back of both percept and 
image ; I must enter into the creative idea of its 
maker, and see that at work, beholding not merely 
the outer result. My Ego must penetrate to his 
Ego as manifested in its product, commune with 
him, and win the secret of his creating the 
present Object. The creativity of Thought is, 
then, the element which should be emphasized 
in defining it. 

The reader will be apt to interrogate at this 
point: What about the natural object? We 
know that a man made the house, and hence we 
easily pre-suppose his Ego building it after some 
design or pattern. But how is it with a tree, for 
instance? The same general answer must be 
given. When I truly think the tree, it is not a 

7 



xcvin PROLEGOMENA TO PSYCHOLOGY. 

percept, not an image, neither an external nor an 
internal copy ; I must get its Thought, its Idea, 
which created it; my conception of it must be 
genetic. The tree belongs to Nature, and Nature 
in all her forms is a creative manifestation of the" 
Divine Ego, which you have to recognize in and 
through your Thought. Natural Science, when 
we reach down to the bottom of it, will be found 
to be psychologic also, and its development will 
reveal the Psychosis, which is the inner working 
principle of Nature as well as of Mind. The 
architect of the house and the architect of the 
world are Jboth Egos, and have ultimately the 
same archetypal pattern after which and indeed 
with which they build their structures. 

Going back to the illustration of the house, let 
the reader ask himself : If I had some cunning 
instrument, some peculiar pair of tweezers, by 
means of which I could catch hold of the 
Thought of this house where I am now sitting, 
and jerk it out, what would become of the house 
and perchance of me? His answer to himself 
will be : I had better be getting out of it, for it 
will tumble to ruin. Thought is that which has 
constructed this ceiling overhead and holds it 
there; the floor which I tread on is a product of 
thinking. I take for granted that yonder door 
will open and shut, letting me in and out, for 
that is what created it, and put it into its place. 
Such indeed is its meaning, purpose, Thought, 



THO UGHT IN PS YCEOL OGY. xcix 

which we at once identify as an activity of the. 
Ego creating all these parts of the House, each 
being a Thought which I have to recognize or 
re-think ere I can employ it. Before raising the 
window I have to re-think the Thought which 
made it; even this Thought gets to acting quite 
unconsciously and automatically. 

And now the confession has to be made that 
this fundamentally creative character of Thought 
is hardly found with any degree of explicitness 
in English Psychology. And yet Psychology 
itself as a science is the product of Thought. 
Sensation by itself is not Psychology ; you have to 
think Sensation, define, order it, before it be- 
comes scientific. Thought is the third stage of 
Intellect which returns upon its first stage (Sen- 
sation) and then tells what the latter is. Yet 
this Thought creating Psychology is usually left 
hazy or left out of its own science. We hold 
that one of the chief needs of psychological 
science is to restore Thought. We call it a res- 
toration, for the creative nature of Thought has 
long been recognized, being specially promul- 
gated during the great Hellenic Period whose 
three illustrious names are Socrates, Plato, and 
Aristotle, each of whom represents a stage in 
the evolution of Thought. 

So important do we deem this subject that we 
shall unfold it further. Socrates was the first 
philosopher who emphatically declared that the 



C PBOLEQOMENA TO PSYCHOLOGY. 

essence of Being (which it is the great purpose 
of Philosophy to find and formulate) is Thought. 
Before him indeed there was philosophizing and 
a good deal of it, but it never reached the point 
of seeing and asserting that its principle, con- 
tent, purpose, was Thought. This means that 
the philosopher must get- and express the creative 
Thought of the Object. If he merely utters this 
or that opinion about it without coming to its 
genetic center, he is not thinking. Socrates by 
his so-called dialectic endeavored to lead men out 
of opinion into Thought. Thus he makes the 
greatest epoch in all Philosophy ; Plato and Aris- 
totle in this regard simply continued and devel- 
oped his work. That the essence of all things 
must be formed in the creative Thought of them, 
is the world's rich inheritance from Socrates. A 
consequence is that the essence of Psychology is 
the Thought of the Ego, which has to go back 
and think Feeling, Will and Intellect, formulat- 
ing them into science. Finally the Ego as 
Thought must think itself thinking;, wherein we 
reach the famous Aristotelian formula which 
declares that Thought-thinking-Thought is the 
supreme principle of the universe. 

The Socratic view of Thought never fully 
lapsed from Philosophy, though it suffered 
obscurations. At the Eevival of Learning, the 
great philosophers of the Seventeenth Century 
had it and employed it, often quite unconsciously ; 



THO UGHT IN PSYCHOL OGY. ci 

we feel it lurking in that marvelously pregnant 
sentence of Descartes: " I think therefore I 
am." Now comes a most weighty fact in Modern 
Philosophy : the negative, skeptical Eighteenth 
Century abjured the Socratic heritage, declaring 
that the Eo-o as thinking cannot get the essence 
or truth of the Object, cannot know the Thing- 
in-itself . Locke, Hume, and Kant will all echo 
this doctrine in their various ways. Now it is 
the influence of Locke specially which has driven 
Thought out of Anglo-Saxon Thinking, which 
seldom if ever conceives of Thought genetically, 
as the creative essence of the Object. . 

If we look into the vast mass of works on 
Psychology produced to-day throughout AngJo- 
Saxondom, we find that usually there is a chapter 
on Thought set apart by itself, giving as its two 
chief characteristics Abstraction (of attributes 
or properties of the Object) and Generalization, 
which unites these special attributes into a 
general notion or idea. This general idea finds 
expression in language, in such words as man, 
color, etc., which are then concepts, the products 
of Conception. Without denying that these 
processes do take place, it is evident that they 
all lie outside of the essence of the Object which 
thus cannot indeed be known. Thought, it is 
assumed, is not able to reach that essence, but 
deals with its appearances, its phenomena, ana- 



Cli PROLEGOMENA TO PSYCHOLOGY. 

lyzing, synthesizing and classing them according 
to their external characteristics. 

Now it is one purpose of the present work on 
Psychology to restore the creative nature of 
Thought, to recall it from its banishment which 
took place in the Eighteenth Century by the 
decree of John Locke, the most influential phi- 
losopher that the English race has produced. 
Moreover we hope to promote it from its former 
place in Philosophy, which it lost through the 
weakness of its philosophic support, to a new 
position and a new influence in Psychology, 
bringing it back to the creative energy of the 
Ego and endowing it with the latter' s process 
in the Psychosis. In fact the science of Psy- 
chology is the product of creative Thought; 
all its formulated activities beginning with Feel- 
ing are Thoughts re-creating in essence and 
categorizing each stage of mentation. Now is 
Psychology, the science of Mind, to leave out the 
very activity of Mind which creates it? Can it 
be complete without finding and formulating that 
process of itself which reproduces and formulates 
all the other process of itself? 

All men think, but they rarely know them- 
selves thinking. See a man examining a new 
machine ; he seeks to think it, to find what 
makes it, what is its creative principle. But he 
hardly thinks himself thinking, unless he be a 
psychologist. Yet the psj^chologists generally 



TH UGH T IN PSYCHOL OGY. ciii 

have not grasped themselves thinking Thought 
creatively ; though they think and define what is 
Sensation, Apperception, or Representation, thus 
recreating in Thought what these really are, 
they rarely think Thought itself which is the 
creative energy behind the foregoing mental 
activities when psychologized. They making 
their science leave out the maker. 

To the influence of Locke, then, we ascribe 
the fact that there is so little Psychology of 
Thought at present in the English language. 
Over and over again he affirms that we have " no 
knowledge of the internal construction of things, 
being destitute of the faculties to attain it;" 
that we have "but some few superficial ideas of 
things" given by Sensation and Reflection. (See 
especially Book II of the Human Understanding . ) 
All of which means that we cannot truly think 
the object. Locke deeply influenced French 
Philosophy also, and we may find numerous 
traces of him to-day in German Wundt who can 
define Thought simply "as a relating or compar- 
ing activity." 

At the same time there is something in the 
Object which the Ego does not and cannot 
recreate. I cannot make the tree, though I can 
think what makes it. Also I can sense the tree 
as Object, which, however, is a thing already 
created, existent in its own right. Hence we 
rise to the question : What creates the Object, 



civ PBOLEQOMENA TO PSYCHOLOGY. 

or in general the World? Still further, whence 
comes the Ego with its peculiar power — what 
creates the Ego creative? As Thought pre- 
viously reached back of the sensuous appearance 
to the generative principle of the Object, so now 
it must reach back to the generative principle of 
the Ego,, which has been likewise hitherto taken 
for granted. Thus behind and beyond the indi- 
vidual Ego begins to loom up an All-Eg®, out of 
and above the Psychosis towers the Pampsychosis. 
If Kant had said that we cannot sense the 
Thing-in-itself, we would have to accept his 
statement; but when he implies that we cannot 
think the Thing-in-itself, we draw the line 
against him. Knowledge is of two kinds, sens- 
ing and thinking ; the one knows the Object in 
its external presence as given or created, the 
other knows the Object in its inner creative 
essence. Kant's dictum has, therefore, an am- 
biguity; we may well ask him, which kind of 
knowledge do you mean, that furnished by Sen- 
sation or by Thought? By the former we can- 
not know the Thing-in-itself, by the latter we 
can. Yet how about this Ego knowing, think- 
ing, re-creating the Thing or the Object? 
Hitherto it has been assumed as our starting- 
point, with its marvelous gift of self-knowing 
and world-knowing in one. But Thought, the 
creative, must at last insist upon getting back 
to its own creation in order to be true to its own 



CONSCIOUSNESS. cv 

nature. Herewith we impinge upon a' new 
domain. 

XIV. 

In the foregoing sections we have taken the 
Ego for granted and in a manner let it unfold 
itself from its own center according to its inner 
power. Thus it has shown its peculiar nature in 
the Psychosis and in various special activities. 
But now we are to regard this same Ego as de- 
rived, created, endowed with the gift of its own 
process. From such a view-point it is conscious, 
and its activity we call Consciousness. This is 
the word which we adopt in order to suggest that 
the Ego must now be seen not simply as original 
but also as originated, as having its source in the 
All-Ego or the Universe. 

Such an employment of the term is not usual. 
Consciousness on the whole has been conceived as 
the background of the mind behind which it is 
quite impossible to penetrate. Still the Ego as 
self-knowing cannot well be excluded from 
knowing its own origin. Perhaps more desperately 
than with any other of its concepts Psychology 
at present is struggling with Consciousness. It 
seems to lurk in every mental activity, to be the 
presupposition of the Ego itself. It works 
largely in the dark, though it can be made to 
throw its search-light back upon itself. That is, 
the action of Consciousness is mainly uncon- 



cvi PROLEGOMENA TO PSYCHOLOGY. 

scious — a contradiction both in speech and con- 
ception till it be solved. The unconscious 
means the possibility of Consciousness; we 
hardly speak of a stone as unconscious, but the 
Ego is or may be. The sweep of Consciousness 
involves the unconscious (as potential), the con- 
scious (as subject and object), and the self- 
conscious (the self-returning, self-knowing). 
Then we also speak of the sub-conscious and the 
supra-conscious. All these different meanings 
lurk in Consciousness, which is thus seen to be 
capable of developing into many separate stages, 
which will be put into their order later under 
Elemental Feeling. 

Very numerous have been the views concern- 
ing Consciousness. For Hamilton it is the pri- 
mal material " out of which all Philosophy is 
evolved " (Led. Met., p. 198). Wundt takes it 
to be the interconnecting medium " which unites 
all psychical activities" (Grundriss, s. 238). 
Lewes holds that each nervous center, each arc 
has its own Consciousness ; thus we have mil- 
lions and millions of Consciousnesses located 
everywhere in our body; our ordinary Con- 
sciousness is but one though the highest one for 
us, which, however, in its turn is probably inte- 
grated with still higher forms. Thus Conscious- 
ness seems to be the unitary principle of most if 
not of all things. 

These statements are interesting as they seem 



CONSCIOUSNESS. evil 

to show glimpses, yet only glimpses of what 
Consciousness truly is, the Psychosis in its 
primordial given or created condition. Another 
point often insisted upon is the absolute veracity 
and finality of Consciousness in matters of mind ; 
if its report is false, then all philosophy and 
science are delusions. We can indeed be con- 
scious of lying, but the claim is that just therein 
Consciousness is telling the truth when it calls 
us liars. But if it is conceived as telling an un- 
truth, it becomes inherently contradictory and 
self-negative, for thus Consciousness is made to 
declare the truth of its untruth, and I am 
conscious of my Consciousness being false. The 
integrity, that is, the wholeness or allness of 
Consciousness (as the impress of the All in me) 
is asserted in its so-called veracity. 

Yet there is a doubleness (as well as oneness) 
in Consciousness which lurks even in the 
etymology of the word. I know with Knowledge, 
(con, scio), but also I feel with Feeling. Thus 
Consciousness divides in itself, and therein 
goes with itself; it is its own concomitant. 
What does this«nean? We see that Conscious- 
ness is a continual self-separating, and self- 
uniting; it splits itself in twain to be one with 
itself. This is the process of the Psychosis, of 
which Consciousness is the original elemental 
manifestation in the Ego, imaging and springing 
from the All-Eo;o. So we affirm that Conscious- 



CVlll PROLEGOMENA TO PSYCHOLOGY. 

ness is the Psychosis in its primordial proto- 
plasmic form, with the suggestion, of its origin, 
which goes back to the universal Self, bearing the 
very impress of the same in the threefold pro- 
cess of the Psychosis. Thus Consciousness is 
the Ego as self-creating and therein imaging the 
Universe as self-creating. For the Universe 
(or All-Ego) cannot be completely itself, that is, 
completely creative, till it creates an Ego like 
itself, capable of creating anew the Universe, 
which is itself. 

Consciousness is thus the ever-present process 
of the Whole in each stage or activity of the 
Ego. The entire mind at work is reallv the en- 
tire Universe in each part or individual, who has, 
accordingly, Consciousness. The All in each is 
first shown fully in Consciousness which thereby 
interlinks each mind with the Universe. 

Or we may say that God makes man as Ego, 
Consciousness, Psychosis, which, though created, 
must return to its source and re-create what 
created it — the World, the All. So the Ego as 
conscious starts with the non-Ego and develops 
Feeling, Will, and Intellect, as different ways or 
stages of getting the world. 

Now we must especially note the word for this 
All-Ego which connects with Consciousness — 
which word is Parapsychosis, the psychical act 
of the All, or the Universe as psychical process. 
In this sense we say technically that the Pain- 



CONSCIOUSNESS. Cix 

psychosis produces the Psychosis, or human 
Consciousness, whose special trait as Conscious- 
ness is to return and reproduce the Parapsychosis. 
This is just the pure activity of the Ego as con- 
scious : it reproduces the Parapsychosis, or the 
All-Ego with its process. Such, then, we may 
deem in Psychology the two extremes : Psy- 
chosis and Parapsychosis, or Man and God, 
between whom lies Nature or the Cosmos, which 
three and their process form the content of the 
three world-disciplines — Religion, Philosophy, 
and Psychology. 

At present, however, we wish to emphasize 
the thought of Consciousness, in its origin and 
process, both of which spring from the All, 
which is therefore eternally present in every Ego. 
Pantheism says that this Ego goes back at death 
to its source in the All, and vanishes as in- 
dependent. But the doctrine of immortality 
affirms the persistence of the Ego, which must 
be as enduring as the All-Ego, which makes it 
and is made by it. In fact, the individual Ego 
must be perpetually recreating the All-Ego, else 
it would not exist. God's and Man's immor- 
tality is one; God cannot endure in His com- 
pleteness unless Man makes Him endure, and 
Man must be incessantly winning immortality by 
re-creating God in and through Consciousness. 

In our technical speech we may, therefore, say 
that Consciousness is the manifestation of the 



CX PBOLEG OMEN A TO PS YCH OLOGY. 

Pampsychosis in the Psychosis. The two belong 
together creatively, not merely along side of each 
other in a divine and human parallelism. Herein 
we reach down to the deepest suggestion in the 
word Consciousness. Conscio — I (the Psy- 
chosis) know with and feel with the Pam- 
psychosis. My Ego cannot work, cannot have 
its process without the active impress and indeed 
co-operation of the All-Ego. I cannot know the 
object without being conscious, without knowing 
it with the Universe. In like manner I not only 
feel, but am conscious that I feel; in order to 
have any special Feeling, I must feel with the 
All at the same time, and the process of the All 
must be in me. 

The question has been much discussed whether 
Consciousness is a special faculty, one among 
many other faculties. According to our view it 
should be classified as Feeling, yet in the right 
way. It is primarily a Psychosis, having within 
itself implicitly Feeling, Will, and Intellect. 
Still its dominating character puts it into the 
vast realm of Feeling as elemental. Conscious- 
ness taken by itself, is the immediate impress of 
the Universe in the Ego, or the Feeling of the 
All. It is not a specialized, finite Feeling such 
as love, and hate,- not an emotion but rather the 
antecedent condition of all emotions. Conscious- 
ness in its simple abstraction is the Ego feeling 
the Universe as self-creating, or the process of 



THE PSYCHOLOGICAL NORM. Cxi 

the All-Ego in the individual Ego. (Here we 
shall drop the subject as we have developed it 
quite fully under the head of Elemental Feeling 
whose third stage is this All-Feeling in the Ego, 
or Consciousness. (See in the present book, pp. 
113-217.) 

Our next step must be to make explicit what 
is implied in the nature of Consciousness as just 
set forth, this being the product and the ele- 
mental process of the Universe in the Ego, 
which Ego we have seen rising to the conception 
of the Universe through its psychical activities. 
Thus a vast cycle begins to hover before the 
mind, the outlines of which we shall try to make 
more definite in the following section. 

XV. 

From the preceding account it is evident that 
Consciousness as the created process of the All- 
Ego in the individual Ego, which is thus creating 
and indeed self -creating, calls up for fresh for- 
mulation the total round of Being, the Norm of 
the Universe, which has now become psychologi- 
cal, starting with the Ego whose supreme func- 
tion is to create anew the All which created it. 
Hence at present we have to give some consider- 
tion to the Psychological Norm or the new 
construction of the Universe through Psychology, 
which thereby becomes a new World-Discipline 



cxn PROLEGOMENA TO PSYCHOLOGY. 

not supplanting but taking its place alongside of 
Eeligion and Philosophy. 

In our ordinary psychical life we begin with 
two given factors, the Ego on the one side and 
the World (or the Object, or non-Ego) on the 
other. Now this Ego, who is Man himself, has 
a primordial elemental FeeliDg (which we may 
here simply assume) compelling him to take 
up and appropriate the World, or the Object 
outside of him, the realm of the non-Ego. 
Herewith rises into activity the original pro- 
cess of his Ego, the Psychosis, which grapples 
with the non-Ego or objective World, en- 
deavoring to make the same its own through. 
1 Feeling, Will, and Intellect, which three in 
this work still further divide into many forms 
or faculties so-called. These psychical activi- 
ties of the Ego, seeking to appropriate the Ob- 
ject, constitute the first theme of Psychology, 
which has as its primary function to formulate 
and to order them into a science. 

But what is the end, scope, design of our 
Psychology thus conceived? Whither is it 
bound? Evidently it is trying to think and to 
re-create in itself the World, to find in the same 
the creative principle of its Creator, to whom 
we are necessarily brought in this psychological 
journey through creation. Psychology may be 
deemed, therefore, in its primal function to be 
the return of the individual Ego to God, not 



TEE PSYCEOLOGICAL NOBM. cxm 

through Feeling alone, or Intellect alone, but 
through the very process of Feeling, Will, and 
Intellect, which brings my Ego and yours into a 
psychical communion with the All-Ego, which 
likewise has in itself the universal process of 
Feeling, Will, and Intellect, or that of the Uni- 
verse. 

In this way the Ego has made an ascent (so 
we may conceive it ) through Psychology to the 
source of its own and of all Being. It has 
mounted through the World reacting upon it 
and producing its activities, which we may 
image as a ladder of Feeling, Will, and Intellect, 
each with an infinite number of gradations, till it 
attains the all-creating Ego, which it must like- 
wise recreate in order to win. Thus we come to 
the psychological insight that man has to repro- 
duce that which produces him, he has to make 
anew not only the World but even his and its 
Creator. For man is the true child of God only 
by possessing the gift of his Father, namely, 
creativity, and possessing it to a similar excel- 
lence. 

What is now the outlook? Through Feeling, 
Will, and Intellect, the Ego has risen to the 
creative fountain head of all things including 
itself, and has thereby interlinked itself into 
the process of the Universe which is consti- 
tuted of God, World, and Man. The Ego 
through Psychology has made or rather re-made 



cxiv PBOLEGOMENA TO PSYCHOLOGY. 

its place in the grand cycle of the All. It is the 
pivot through which the created World returns 
to its Creator, this pivotal Ego re-creating all- 
the stages from the lowest to the highest. When 
I sense, represent or think the object, I have to 
recreate it in essence as God created it, formu- 
lating and putting it into its order through the 
Psychosis, which is both in me and in it, though 
of different degrees. Psychology thus is the 
science of the Psyche returning through the 
World to its Creator, the soul's return to its 
divine source. 

But Psychology does not, cannot stop with 
this ascent from below; it must also grasp and 
formulate the descent from above, down through 
the created world till it comes back to itself as 
created, for it has to know itself both as created 
and creating, the derived on the one hand 
and the self -unfolding (evolutionary) on the 
other. Thus Psychology is seen to embrace the 
round of all Being — God, World, and Man — in 
its own peculiar Norm, which has the Ego as its 
turning-point from the created world back to its 
Creator. I, re-creating the objective world 
through Feeling, Willing and Knowing, mount 
up to the creative All-Ego who has created me 
creative, yea self-creative in Consciousness like 
unto it. Such is, we repeat, the psychological 
Norm whose content is God, World, and Man, 
or the process of the Universe (Parapsychosis). 



THE PSYCHOLOGICAL NOBM. cxv 

We may now see that the Object or the World 
has a created, given, phenomenal side, which the 
Ego can sense but cannot directly create, since 
it is already just the created element. Strictly 
this is what all matter is, which the Ego cannot 
create but can transform. The Ego cannot, 
then, create the World, for this is already 
created, but it can re-create it, can think its 
creative Thought along with its Creator. 

On the other hand the Ego has likewise a side 
of createdness. It is God-made, yet also Self- 
made ; in fact its self-creative power is just its 
gift from the All-Ego, which is itself this self- 
creative power in its universality or as the Uni- 
verse. The Ego is the created like Nature, and 
evolves its own self-creative Consciousness, which 
is nevertheless God-given. I am made by the 
Universe to make it over, I am created to re- 
create my Creator, and thus render him truly 
complete in his creativity. For certainly he is 
not complete as Creator till he brings forth a 
being as creative as he is in essence ; it is the 
complete Man that makes the complete God. 

Such is, then, the psychological (or pampsy- 
chical) Norm, whose formulation means a new 
World-Discipline through which all science is to 
be organized afresh. The philosophic Norm, 
though it has the same general content, namely 
God (or the Absolute), World, and Man, is 
different, since it leaves out the Ego recreating 



cxvi PBOLEQOMENA TO PSYCHOLOGY. 

the entire process of the Universe, and projects 
this process into abstractions, such as Cause, 
Law, Essence. But now we are to reach 
back and take up the Ego which has made 
Philosophy, and has thrown out of itself these 
abstractions; every Ego is henceforth to have as 
its own the making of its own Philosophy, which 
is no longer to dominate it autocratically from 
the outside, even in form. Not the Philosophy 
as doctrine is alone to be received, but the crea- 
tivity of the philosophy-maker is what is to be 
ultimately imparted, so that the recipient Ego 
becomes also creative, being taken up into the 
process of the Universe, and formulated with it 
as an integral part of it, as returning and re- 
creating that which created the Ego creative. 
Evolution is the regnant word in the Philosophy 
and in the Science of the Nineteenth Century . The 
Ego is indeed evolved; but not till this evolved 
Ego evolves the All which evolves it, making it- 
itself both sides, and completing the cycle of 
the Universe (which is our psychological Norm), 
is Evolution completed, being seen and expressed 
as a part or stage of the total process of Being. 
For if Evolution be universal, must it not be 
itself evolved? The psychological Norm shows 
the Universe evolving through Nature the Ego, 
but also it shows this Ego evolving the Universe, 
and thus rounding out the Great Totality. 
We have alluded to the religious Norm which 



THE PSYCHOLOGICAL NORM. cxvil 

posits a supreme personal Will as the creative 
source of the Universe. On the other hand the 
philosophic Norm takes an abstract principle, 
as Cause, Law, Atom, to be the essence of Being. 
(For a further discussion of the three Norms, 
religious, philosophical and psychological, the 
reader is referred to the introduction in the 
author's History of Ancient European Philoso- 
phy, particularly pp. 25-32.) 

We may next ask, What is the meaning of 
this psychological Norm in the progress of 
nations, in the development of institutions, in 
the movement of humanity? Very distinctly 
does it put chief stress upon the worth of the 
individual who is now to take his pivotal place 
in the Universe, and even to be formulated as a 
necessary element of all science. Hitherto he 
has done the work, but has been largely left out. 
He is now to determine that which determines 
him, make the law which governs him, in fine 
re-create afresh what has created him. This 
does not mean that Law, Institutions, God are to 
be abolished or to be lessened in any way ; on 
the contrary their influence will be heightened, 
when they no longer stand over against the in- 
dividual, dominating him from the outside, but 
are perpetually re-created by him as an element 
of his deepest nature. He too belongs in the 
process of the All in spite of his separate, seem- 
ingly isolated individuality. 



CXVlll PROLEGOMENA TO PSYCHOLOGY. 

That institutional world which has developed 
the worth of the individual to its highest place 
and potency, is undoubtedly found in the Occi- 
dent. Psychology in this new sense could not be 
the offspring of European Society, still less of 
Oriental. Every great period and indeed every 
great territorial division of civilized man has its 
own social and institutional character, which 
ultimately finds its highest expression in a 
World-Discipline. Creatively Religion belongs 
to the Orient, the prolific home of many Relig- 
ions, among others of our own. But Philosophy 
in its truly genetic soul, belongs to Europe. 
Must not the Occident too have its expression in 
a World-Discipline sprung of its deepest spirit, 
which has already manifested itself in Institu- 
tions and especially in the State? Such is at 
least our view. Accordingly in the historic 
evolution of these World-Disciplines, Psychology 
will be creatively developed in the Occident. 

XVI. 

It is time to glance back at the preceding expo- 
sition, and to re-state the three leading psychical 
forms or Psychoses which have been unfolded. 
This statement will be given in psychological 
nomenclature, to which the reader will have to 
get used, since it is what definitely formulates 
and inter-connects the science. Technical terms 
cannot be avoided in any strict presentation of a 



PSYCHOSIS, PSYCHOLOGY, PAMPSYCHOSIS. CXlX 

scientific subject. We have already spoken of 
the word JPampsychosis, through which we seek 
to suggest that the Universe is psychical and also 
a process, as distinct from the divine Ego in it- 
self, which is conceived as a stage of this pro- 
cess. Thus we hope to escape in Psychology 
the everlasting seesaw between Transcendence 
and Immanence (see following pp. 326-8), 
which has given and still gives so much trouble 
both to Theology and Philosophy, especially to 
the Kantian Philosophy and to all its students. 

Here then, are the three main Psychoses, 
which may be deemed the fundamental sweep 
as well as the o-rand inter-connecting links of our 
science in its completeness. 

1st. The Ego as the primal or elemental 
Psychosis, with its three stages metaphysically 
expressed. This we may regard as the germinal 
transition from Philosophy into Psychology, 
since the latter has to conceive and employ the 
abstract terms of the former in order to declare 
and to define itself. Having gotten the Psy- 
chosis we possess the organizing and uniting 
activity of Psychology and all its sciences. 

This elemental Psychosis, or the process of 
the Ego as it is in itself, proceeds to grapple with 
the non-Ego, or the World, and passes over into 
the following. 

2nd. The Ego as psychological Pychosis with 
its Feeling, Will, and Intellect, which arise 



cxx PROLEGOMENA TO PSYCHOLOGY. 

through the Ego's attempt to take up and appro- 
priate its other, the external world. We need a 
common word for Feeling, Will, and Intellect 
dealing with the object or the world, and taking 
it up emotionally, volitionally and intellectually, 
and thereby being determined to many activities 
which it is the function of Psychology as science 
to evolve, describe, and put in order. For this 
purpose we have often used the word appropria- 
tion, with some similar terms, which the reader 
has to make his own in the given sense. Feel- 
ing, Will, and Intellect, then, manifest various 
grades of appropriating the object. 

But the Ego as this psychological Psychosis 
moves through the given, created world up to 
the All-Ego which has created it (the Ego) and 
the world. Here then is a new turn downward N 
into creation. 

3rd. The Ego as pampsychical Psychosis, or 
the All-Ego composed of God, World, and Man 
which constitute the psychical process of the 
Universe or Parapsychosis. 

Often we have said that Man or Ego is the 
child of the Universe and bears the impress of 
the same in Consciousness, which is also, in 
itself considered, the elemental Psychosis above 
mentioned, or the primordial process of the Ego. 
The Universe is fundamentally self-creative, for 
what is there to create it but itself? Still its 
self -creativity must be a process, which involves 



PSYCHOSIS, PSYCHOLOGY, PAMPSYCHOSIS. cxxi 

the created Ego returning and recreating its 
Creator. It requires the whole Universe to pro- 
duce man (Ego), but this product must in its 
turn be productive of what produces it, else 
this producing principle is not the Universe, 
which, to be itself, has to produce itself as pro- 
ductive, has to create itself as Creator. That is, 
the All-parent must impart to his child (the 
Ego) that which makes him All-parent, namely 
the power of begetting anew the All. Thus 
through the Ego begotten of the source, yet 
returning and re-begetting the same, the 
cycle of the All or of the Universe is 
completed, the Ego being that oft-mentioned 
pivot which finishes the round of the Great 
Totality, whose expression is now the psycho- 
logical (or pampsychical) Norm. 

This Norm we may briefly indicate in its three 
stages as follows, (a): The Absolute Ego as 
creative, the First Self, ( Urselbst of Schelling, 
the All-Ego in itself; (b) the World as created, 
the not-Self as the utterance, or externalization, 
or appearance of the First Self; (c) Man, the 
Second Self, created but also creating and self- 
creating as conscious, whose supreme function is 
to go back to his creative source, recreating and 
formulating the same through its entire course. 

Such is the grand Totality of Being in its pro- 
cess psychologically conceived. It is not the 
philosophical Norm of that same Totality, nor 



CXXil PBOLEGOMENA TO PSYCHOLOGY. 

does it assert the primacy of any special mental 
activity. On the contrary the Ego is taken as 
the complete process of Feeling, Will, and 
Intellect rising to its genetic source, in the All- 
Ego through its own psychical act, the Psy- 
chosis. 

If I say that the essence of Being (the ousia of 
the on in philosophical speech) is the Psychosis, 
this is no longer a mere abstract principle like 
Cause or Law, but is the Ego itself declaring its 
process to be the essence of Being. The philo- 
sophic Ego of all time, seeking the essence of 
Being in some abstraction projected out of itself 
as universal, has now discovered that it (the 
Ego) in its own process is what it has been 
searching for down the ages. So it necessarily 
makes the transition from Philosophy to Psy- 
chology, the latter supplementing and completing 
the former. 

Thus Psychology gives primarily as the science 
of the Ego, the inner movement of all Being. 
Considered in this light it is a kind of logic, 
formulating in its categories the essence of 
whatever exists. As already stated it is etymo- 
logically the Logos of the Psyche, which penetrates 
and interconnects both the inner and outer worlds. 
The old logic of Being is thus supplemented if 
not supplanted by what originally made it, 
namely the process of the Ego. 

But our Psychology remains not engrossed in 



PSYCHOSIS, PSYCHOLOGY, PAMPSYCHOSIS. Cxxiii 

its own pure movement ; on the contrary it has 
its side of application, yea it applies itself to the 
other sciences, giving their inner fundamental 
movement and connection. We have seen Psy- 
chology proper evolving itself by appropriating 
the object through Feeling, Willing, and Know- 
ing, till it attains the creative All-Ego creating 
and putting the impress of itself upon all creation. 
When the Ego, rising through its psychological 
ascent, reaches its pampsychical process as God, 
World, and Man, it finds the creative principle 
not simply of itself, but of the Universe, which 
it proceeds to re-create in thought, that is, to 
psychologize. Here lies the realm of its applica- 
tion to Science, whose material the Universe 
must furnish. The Ego goes forth from its inner 
subjective realm with the certainty of finding its 
own creative process in everything. Thus the 
Ego having psychologized itself, must proceed to 
psychologize the Universe, not merely as a Whole 
but in all its special divisions, which give of 
course the special sciences. 

In another and possibly more technical way 
we can state this matter. The Psychosis, having 
evolved the Parapsychosis as the creative process 
of the Universe, itself included, will proceed 
to identify this process (the Parapsychosis) 
particularizing itself in every special de- 
partment of science — in Nature, Art, Institu- 
tions, etc. That is, the elemental Ego (Psycho- 



CXXiv PROLEGOMENA TO PSYCHOLOGY. 

sis), being itself the created process of the cre- 
ating Universe (Parapsychosis) will seek, recog- 
nize and formulate this process as the funda- 
mental creative fact of every science. Psychol- 
ogy thus has to re-create the subject-matter of 
every department of which it treats, giving the 
origin thereof from the All, as well as formu- 
lating the details in their psychical order. 

The next topic naturally will be a survey of 
the sciences psychologized. As Psychology 
starts its movement in Feeling, Will, and Intel- 
lect, these are to be taken as the ordering principle 
of the sciences. First comes a Psychology of 
Eeligion, since the Feeling of the All-Ego or 
God is the primordial act of the Ego, is indeed 
our very consciousness. Out of Will, with its 
native sense of Freedom, spring the sciences of 
Ethics and Institutions. From Intellect mainly 
we have to derive Art, Poetry, and what we may 
call the alethic sciences of Nature, History, and 
Philosophy. This brief summary we cannot 
here expand ; we can only say that Psychology 
is their one normative science. (A somewhat 
fuller account of this subject is given in the 
following pages under the head of Absolute 
Feeling, since all these sciences, though un- 
folded from and organized under different psy- 
chical activities, call forth Feelings of their own. 
See the introductory statements at pp. 309, 336. 
363, etc.) 



DIVISIONS. cxxv 

The main thought is, however, that Psychol- 
ogy, when it attains its supreme purpose, is to 
show and formulate each activity of the mind 
interconnecting with all things and with the 
very All, through their common process, the 
Psychosis. 

XVII. 

We have now reached the point at which we 
can take up the divisions of Psychology proper, 
and give some idea concerning them in advance 
of their detailed exposition. These divisions 
are our well-known Feeling, Will, and Intellect, 
each of them a vast subject in itself. As already 
stated they all are seeking to appropriate the 
Object, are stimulated by it in some way to their 
own respective inner activities. The Ego, in 
thus endeavoring to make the world its own, is 1 
really trying to find its own origin (always the 
deepest instinct in man, as the poetry of all 
peoples shows). Upon this origin or creative 
source of itself it will come when it fully attains 
the All-Ego or the Parapsychosis, which will also 
reveal the genetic element not only in it but also 
in the world, its counterpart. At present, how- 
ever, we are simply outlining the total process 
of Psychology, in its three main stages or 
divisions. 

1. Feeling. This is the process of the Ego 
within itself turned inward, immediately, by some 



cxxvi PBOLEGOMENA TO PSYCHOLOGY. 

outer determinant. The object or the world 
stirs the Ego to its primal psychical act which 
varies according to the different stimulating ob- 
jects outside. (Feeling is specially set forth in 
the succeeding portion of the present volume.) 

2. The Will. The Ego with its elemental pro- 
cess is stirred by the object to go forth out of 
itself, and to meet and to transform the same 
(the object) after its own pattern. Hence the 
Will is psychologically the stage of primal sepa- 
ration, and develops various inner forms of its 
own which gives the basis for Ethics and Insti- 
tutions. (This subject is specially treated in a 
volume of the present series called The Will and 
its World. ) 

3. The Intellect. The Ego with its elemental 
process is stimulated by the Object to reproduce 
this object in some form within itself. I repro- 
duce within myself the thing sensed, represented, 
thought, though in different degrees of repro- 
ductive energy. Thus I know it, Intellect giving 
knowledge as distinct from feeling and volition. 
(This subject has likewise its special treatment 
in a volume of the present series entitled : 
Psychology and the Psychosis — Intellect.} 

Some general observations upon these three 

divisions may be discursively added. Feeling is 

thenative, elemental , almost automatic Psychosis ; 

the object is not known by it, but influences 

'merely. Nor does the Psychosis strictly know 



PEDAGOGICAL. cxxvii 

itself in Feeling, though it has what we call self- 
reference (see p. 58). Consciousness is prima- 
rily a Feeling, and even Self -consciousness has 
its roots in Feeling, and cannot be divorced from 
it in treatment. (See following p. 147.) 

Moreover these three — Feeling, Will, and In- 
tellect — form a Psychosis together, and each 
forms a Psychosis in itself — which fact has been 
set forth in the section on Method. 

It may be here remarked that Psychology has 
unfolded more and more toward a complete de- 
velopment of each of these three stages. Feel- 
ing, for instance, though the first in order has 
been the last to develop, in fact it is not yet de- 
veloped in science to the same degree that we 
find in Will and Intellect. The reason for this 
backwardness is that it cannot get hold of itself, 
it has to be organized through another power, 
namely, Intellect. On the other hand Intellect, 
though the last in order, has been the first to 
develop, since it knows and formulates itself in 
thought, and thus is the organizer and formu- 
lator of the other mental activities and indeed of 
everything. 

XVIII. 

The educator who has entered into the mean- 
ing and scope of this preliminary essay cannot 
have failed to note that it has certain far-reaching 
pedagogical implications. If the method of the 



cxxvm PBOLEQGMENA TO PSYCHOLOGY. 

Psychosis is the true method of all mentation 
and indeed of all science, then the science of 
Education is assuredly to be psychologized after 
this norm. Education deals primarily with the 
human Ego, particularly with that of the child. 
If the Psychosis is the fundamental process of 
this Ego, which on the one hand is to be un- 
folded in itself into its complete activity, and on 
the other is to be seen and formulated as the 
essential principle of God, World, and Man, then 
the Psychosis must have the supreme stress in 
pedagogical science. Moreover it is to enter 
the class-room practically, and become the 
organizing principle of the recitation, since it is 
the deepest inner bond between teacher and 
pupil. Particularly if our American pedagogy 
is ever to move out of its present chaotic dis- 
tress, it must be through a world-discipline 
which is sprung of and images our social and 
institutional life. 

And here we feel compelled to insert an ob- 
servation which is derived from personal experi- 
ence. In teaching this Psychology a class can 
be easily wrecked by following the old rectilineal 
way of going straight through the book, instead 
of proceeding cyclically with the whole subject 
and then with its parts. For instance, if the class 
is studying Intellect, the Psychosis of the entire 
subject must be first given ; at the start we must 
grasp the totality of the theme and its process 



PEDAGOGICAL. cxxix 

as Sense- perception, Representation, and 
Thought. Then each of these stages is to be 
formulated as a Psychosis, before descending to 
further details. That is, Sense-Perception, the 
first stage of Intellect, has itself three stages of 
the Ego, which is present as a Whole in it, 
these three stages being Sensation, Perception, 
and Apperception. Then each of these three, 
being the mind in one of its special activities, 
has likewise its Psychosis, which connects it as 
a part not only with Sen^e-perception, but also 
with Intellect, yea with all Psychology, and in- 
deed with the Universe itself, which is a Psy- 
chosis. Such is the method here employed, 
which internally interlinks every special activity 
of mind with all other special activities and with 
the whole mind, and finally with the All. Now 
unless this process is brought out by the instruc- 
tor in its lesser round as well as its largest sweep, 
the main fruit of studying Psychology is lost, 
and the science drops dead, which otherwise is 
and can be made the ultimate communication to 
the very Self of the pupil. The true teacher is 
always dealing with that soul before him, and the 
Psychosis is the common bond between the two, 
which in Psychology is to be brought out from 
its lurking place and is to be manifested through 
the activity of both minds in >a kind of mutual 
integration. But when this integration does not 
take place, the two souls remain outside of each 

9 



cxxx PROLEGOMENA TO PSYCHOLOGY. 

other, and the Psychosis falls down to a shriveled 
and ghastly formalism, which causes the Ego to 
shiver, as if in the presence of its own corpse. 
The formalist, particularly the formalist trained 
by metaphysical science, is apt to wreck concrete 
Psychology, till he gets the discipline of the 
Psychosis, his procedure being so different from 
it. 

The mental particularism and narrowness which 
comes of the infinite division and specialization 
in the science of to-day, is to find its corrective 
in Psychology, of course in the right Psychology. 
For this moves in the other direction : it brings 
to unity all the scattered particulars, which are 
the result of special investigation; it gathers the 
products of many minds and indeed of many 
centuries, and stamps them with the impress of 
one mind, which can organize them after their 
fundamental principle. Such was once the func- 
tion of Philosophy, and this discipline is by no 
means yet to be dispensed with in a complete 
education. There must come a new Universit} r , 
the universitas extra universitatem, which will 
show itself truly universal by universalizing the 
mind, by making it go through and appropriate 
the very process of the Universe Such is one of 
the tasks, now getting urgent, of Psychology. 

In conclusion we re-affirm the new position and 
worth of man in the Supreme Order, as set forth 
in Psychology, He is to determine what deter 



PEDAGOGICAL. cxxxi 

mines him, is to make the law which governs 
him, is to re-create what created him. Philoso- 
phy posits dogmatically its principle which the 
Ego is to accept and follow, but Psychology trains 
the Ego finally to make its own doctrinal sys- 
tem, to be creative in the highest sense, and so 
to formulate its own Absolute. I am to acquire 
from Psychology not merely a body of princi- 
ples, but also the creativity behind them ; every 
one is ultimately to be his own psychologist mak- 
ing his own Psychology, to be not simply the 
learner but to become the master. Moreover the 
true teacher is to have his calling transformed by 
Psychology, for he is endowed by it with a new 
function. He is not simply to propagate his 
doctrines and his formulas to a band of devoted 
disciples whose life-work is chiefly to repeat him, 
though this may have to be done at first and even 
continued for years. He is to impart not alone 
his organized thought but the power to organize 
it, which is the great ultimate end of education, 
even if it be yet an unattained ideal. The pupil 
is indeed to learn and to learn thoroughly the 
formulated system of Psychology, but this is only 
the means for bringing him to make his own 
formulation. We have to think that every Ego 
as the child of the Universe must be endowed with 
the hitter's creativity in some degree, if this be 
but brought out in the right way; and to bring it 
out is just the function of the teacher, who shows 



cxxxii PBOLEGOMENA TO PSYCHOLOGY. 

his highest capacity by rearing pupils who sur- 
pass him. When the philosophic master has his 
school with its members bearing his name — 
Platonist, Aristotelian, Herbartian, Hegelian — 
and thinking onlv in his categories after him 
perchance with a certain chivalrous sense of 
loyalty beautiful and admirable in its place, 
that we call European, feeling in it a certain 
autocratic or aristocratic supremacy of the mas- 
ter which Psychology is to transcend when it 
becomes fully matured. But not this alone : Edu- 
cation has now the outlook of making every Ego 
not only his own psychologist, but even of 
making him his own Genius (see following pp. 
377-8). 

With a little gasp at such a prospect, far-off 
as yet, we may wind up these Prolegomena 
(fore-words), and start to grapple with our main 
task, by no means inconsiderable, of defining, 
organizing, and interconnecting the science of 
Psychology, in its three grand divisions of Feel- 
ing, Will, and Intellect. When this task is fairly 
done, another and much greater looms up, that 
of applying our central creative science to the 
total cycle of special sciences, re-creating them 
psychically, and uniting them together in a uni- 
versal order, from every part of which, even 
the smallest details, gleams the creative soul of 
the Universe. 



flntrobuction to feeling* 

Of the three divisions of Psychology — Feel- 
ing, Will, and Intellect — there is no doubt that 
Feeling is in the least developed, most chaotic 
condition. In fact, it has been called just the 
chaotic part or stage of mind, which the other 
stages (especially Intellect) are to organize and 
to bring into some sort of order. Will such an 
order be Feeling still? Certainly; otherwise 
there can be no science of Feeling, which is a 
chaos till it be ordered. A chief difficulty is that 
Feeling has in itself small power of self-order- 
ing; this has to be done from the outside, has to 
be largely imposed upon it through the self-con- 
scious Intellect. 

We often say and truly say, " my feelings in 

(5) 



6 FEELING. 

this matter cannot be described." Some psy- 
chologists accordingly have affirmed that language 
is inadequate to tell what Feeling is, since " the 
essence of Feeling consists in being felt." 
Nevertheless these same psychologists continue 
to talk and to give us good long Treatises upon 
Feeling. After having decapitated themselves, 
they still walk around without difficulty, holding 
their heads in their hands (like St. Denys) with 
no diminution of the power of speech. Now it 
must be granted that the description or definition 
of Feeling is not the Feeling itself. But the 
same objection would hold against any other de- 
partment of mind, and could be directed against 
all science. Feeling, however, can be described 
fairly well, and ordered too; at least the begin- 
ning already made can be continued. The object 
of the Psychologist is not to feel, but to know 
Feeling. Another favorite statement found in 
the works of most Psychologists of to-day is that 
Feeling is "the subjective side of mind," its 
internal phase, and hence its interesting aspect 
to itself (Sully and many after him.) But cer- 
tainly Will and Intellect are just as subjective as 
Feeling — all three being stages of the subjective 
Self. And it is difficult to see why Feeling is 
more interesting to the Ego than its Will and 
Intellect. These categories or descriptive terms 
pertaining to Feeling tell us nothing distinctive, 
and hence are inadequate. 



INTBODUCTION. 7 

I. In the treatment of Feeling we have to 
start with the concrete Ego as assumed, though 
this assumption must be unfolded into a proof 
of itself in the course of the exposition. The 
Self is to reproduce itself in its development, 
and thereby show its origin. Thus it reflects 
the Universe, which mast be its own eternal self- 
reproduction. Moreover we may also take for 
granted at present that the Ego is a process in 
its Feeling, is what we call a Psychosis, which is 
the underlying uuitary movement in all forms of 
mentation. 

At this point, then, we shall give a preliminary 
definition of Feeling as the process of the Ego 
within itself turned inward. Sucha preliminary 
definition must be in the first place as general 
and as all-embracing as is the entire field of 
Feeling; bat, in the second place, it must be 
capable of being specialized into the definition of 
every particular Feeling within this field. Now 
the starting-point of specializing Feeling in 
general lies in the question : Turned inward by 
what? By some object or class of objects which 
stimulate it to activity or determine it> With 
such a determinant variety of Feeling enters and 
classification begins. 

Going back to the other part of the 'definition, 
we find the statement: the process of the Ego 
within itself. This indicates the subjective 
character of Feeling; it is the process of the 



8 FEELING. 

Ego within itself. But both Will and Intellect 
are also such a process ; hence this part of the 
definition expresses what is common to all three 
primal divisions of the Ego, to Feeling, Will, 
and Intellect. Each is a process, and a psychi- 
cal process or Psychosis, not a dead or quiet 
result; moreover, the Ego has this process within 
itself, which fact makes it subjective, as distinct 
from an objective process, which takes place 
outside the Ego. For this reason (we may re- 
peat) it is a mistake to say that Feeling is the 
subjective side or aspect of mind, as if differing 
in this regard from Will and Intellect. 

But there is in the above definition a point at 
which Feeling is seen differentiating itself from 
Will. If Feeling is turned inward, Will is 
turned outward. We may consider the Will to 
be the process of the Ego within itself turned 
outward toward the object, which it endeavors to 
possess or transform. This is, of course, sub- 
jective Will, the original of all forms of Will. 
Intellect, the third stage of the Ego is in its 
way a union of Will and Feeling, the two other 
stages of the Ego. It is primarily turned out- 
ward toward the object which it appropriates 
and then turns inward, assimilating the same to 
itself in knowledge. 

In this way we define Feeling and contrast it 
with its two correlative elements in the process 
of the Ego (Will and Intellect). If the fore- 



INTRODUCTION. 9 

going exposition be correct, we have a general 
formula which covers the entire domain of Feel- 
ing, and from which all its particular forms can 
be derived through its varied determinants. 

II. We may state the general fact of Feeling 
to be the reception of the world immediately into 
the Ego, which is stirred thereby to its primal, 
native, automatic activity, to what we may call 
its elemental Psychosis, or the Feeling of Self in 
its primordial manifestation. The world, or 
we may say the Universe, is, therefore, the first 
determinant of the Ego to Feeling. 

Now this Feeling cannot know, and cannot 
express itself. Hence the Psychology of Feel- 
ing as a science must employ Intellect, which 
goes back and knows Feeling. Through Intel- 
lect Mind is self-knowing and thus becomes 
conscious of itself even as unconscious, con- 
scious of itself as Feeling. It is Intellect which 
can determine by definition the undetermined, 
universalize the particular, express* what cannot 
express itself. A twofoldness we note here in 
the science as distinct from Feeling itself; the 
first stage of the Ego (Feeling) must be taken 
up and organized by the third stage (Intel- 
lect), in order that it become known, which is 
indeed its higher destiny. In Feeling we simply 
feel ; in the science of Feeling we no longer feel 
(or perchance we feel a little) but we know 

Feeling. The Ego as Feeling has to move for- 
es o o 



10 FEELING. 

ward to Intellect in order to complete itself ; the 
Ego as Intellect has to move backward to Feel- 
ing in order to complete itself. Feeling has in 
it a negative, grinding, self-triturating element, 
from which it obtains a certain relief, if not total 
release through the Intellect, which separates 
the Ego from its Feeling and brings it to look 
back at the same as a stage transcended. 

It is • evident that Feeling properly comes 
before Intellect in the psychical order, not after 
it, as many psychologists affirm. Feeling is 
more individual, capricious, and even irrational, 
while Intellect is more universal, self -reflecting 
and hence deliberative, having as its culmination 
Reason, which Feeling in itself has not or has 
confusedly in the form of instinct. The so- 
called training of the heart is not the work of 
Feeling alone; rather is it the work of the 
Intellect putting a rational content into Feeling 
and making it permanent in our emotional 
nature. In fact Feeling as such cannot disci- 
pline itself, though it certainly can take dis- 
cipline the profoundest, and be completely 
transformed and even transfigured. 

III. It is, accordingly, my Intellect and not my 
Feeling which can create and utter the foregoing 
formula of Feeling as theprocesss of the Ego within 
itself turned inward. Feeling does not know 
itself, though we may well say that it feels 
itself, having an inner resonance or echo of 



INTBODUCTION. 11 

itself. Feeling has this element of self-sepa- 
ration and self-return, which act, however, 
never rises to a full self-consciousness, such as 
we see in Intellect. Still the total process of 
the Ego is present in Feeling, though implicit. 
(More about this dual character of Feeling later, 
particularly under thehead of Pain and Pleasure.) 

Now Intellect, being the explicit self-conscious 
process of the Ego, can unfold and make explicit 
this implicit unconscious process of the Ego 
which is Feeling, giving to the same a language 
and an organization. 

It is evident that Feeling is much more diffi- 
cult to formulate than Intellect, which is in a 
manner self-formulating, self-conscious, knowing 
and expressing itself. The word is universal, 
Feeling is particular ; hence the two are opposite 
till their contradiction is harmonized by thought. 
The words fear and love express Feelings but 
are not Feelings, being the thought thereof, 
which properly has no Feeling. Thought can 
think Feeling and define it, but Feeling cannot 
feel Thought except remotely and implicitly, and 
cannot define it at all, having strictly no articu- 
late speech of its own, though we speak meta- 
phorically of a language of the emotions. 
Properly the Psychology of Feeling is its right 
language, though quite devoid of Feeling. 

There is, accordingly, an immediate element 
in Feeling which escapes our science, because 



12 FEELING. 

the one is immediate and the other mediate or 
knowing. Feeling thus has its own right and 
its own place in the process. Here again we 
must insist upon the order of these two activities : 
Feeling is to come before Intellect, whose chief 
function in the present relation is to turn back 
upon Feeling as given, to know it and to formu- 
late it in a system of definitions, which constitute 
its science. Intellect must be grasped or rather 
grasp itself as the third or self-returning stage 
of the Ego whose first stage is Feeling as imme- 
diate. 

IV. The world and all that is in it are made 
to be felt, as well as to be known. Feeling may 
be said to have this end : it is to take up and 
appropriate all that is external to it including its 
own echo or reverberation. It is primarily to 
make inside what is outside, putting the All into 
the form of the unconscious Ego which is a 
stage in the grand journey toward self-con- 
sciousness. The Universe must be felt as well 
as thought, indeed before it is thought. 
Thought itself may be deemed a clarification of 
Feeling, a working-over of the unconscious into 
the self-conscious. 

From the standpoint of Feeling the Ego must 
be regarded as capable of feeling all things and 
the All (panaisthetikon.) Out of this primal 
stage, which is merely a capacity or potentiality, 
the feeling Ego will advance till it feels the All 



INTE ODUO TION. 1 3 

organized in Religion, Art and Institutions, 
which organization or order (the work of 
an organizing Ego) it will take up into Feel- 
ing and thereby mount to its supreme point in 
the present sphere. In other words the Psy- 
chosis will feel the Pampsychosis as ordered, and 
attain what we call Absolute Feeling. 

Thus the feeling Ego runs through a vast 
gamut of tones from lowest to highest, being 
struck like an instrument of music by an ever- 
varying outside world to whose lightest touch or 
hardest blow it thrills in response. Or we may 
compare Feeling to the chameleon which is said 
to take the color of the object upon which it 
rests, having its own inner process as alive, yet 
also changing with its determinant. In like 
manner Feeling remains the one subject ever 
shifting and turning in accord with its environ- 
ment. But for such adjustment it has to have 
its own movement within ; a stone cannot thus 
change, and so cannot feel. 

If now we revert to our formula of Feeling as 
the process of the Ego within itself turned in- 
ivard, we find that it is turned inward by the 
world, which thus is felt. An omnisentient 
Ego on one side and an omnisensible world on 
the other may be regarded as the two given 
extremes of Feeling, between which lie all its 
varied forms. 

V. That feeling is one of the three stages or 



14 FEELING. 

elements in the tripartite division of the Ego or 
Soul has long been seen. Indeed the conflict 
between Eeason and Feeling is as old as rational 
man, who, as soon as he began to reflect upon 
himself, must have discriminated between the 
two sides. With the rise of Philosophy and 
especially of Ethics, the nature of Feeling must 
have been recognized and described. 

It is, therefore, a serious mistake to say that 
the threefold division of Mind originated with 
Kant. Such is generally the statement of Ger- 
man writers, who are largely followed herein by 
English and American psychologists. A far 
better case could be made out for ancient 
Plato with his triple division of the soul, though 
there are uncertainties in such an interpreta- 
tion. But we need only consider his JPhilebus, 
which is essentially a treatise upon Pleasure, in 
order to find Feeling examined and emphasized 
with great distinctness. It is curious to ob- 
serve Sir William Hamilton denying in the 
most dogmatic manner Plato's claim in favor 
of Kant's (Lect. Met.', p. 560), and then to see 
him citing the Philebus in regard to the nature 
of Pleasure and Pain, which Hamilton regards 
(erroneously, we believe) as quite the sum 
total of Feeling. 

We shall have, then, to think that Feeling had 
been observed separately and designated clearly 
as a leading division of the mind, together with 



IN Tli ODUCTION. 15 

Intellect and Will, long before Kant. Still it 
must be confessed that Feeling has been the 
slowest of the three to get organized; in fact it 
is not yet satisfactorily organized. The divi- 
sions of both Will and Intellect are pretty gen- 
erally accepted by psychologists, at least such is 
the case with their primary divisions. But how 
to divide Feeling is still an unsettled question. 
This comes from its indefinite nature, in which all 
limits seem to run together into one indistin- 
guishable mass. Still these limits exist though 
they have to be dug out and brought to light by 
Intellect, which is the self-defining and hence the 
all-defining. 

Such is the task which lies at hand. We shall 
attempt, before preceding to details, to give 
some notion of the three leading divisions of the 
total realm of Feeling, which must, however, 
find their justification later, when their complete 
sweep is seen with all the subdivisions. 

VI. At this point, then, we must again pick 
up our formula and show it differentiating itself 
into the three fundamental stages of Feeling. 
If this be the process of the Ego within itself 
turned inward by various determinants, we must 
first seek to find the leading classes of the latter 
in the present sphere. Already we have noted 
the extremes — Ego on one side, and on the 
other the Object, the World, the Universe. 
These two sides begin interacting in Feeling ; the 



16 FEELING. 

function of the one is to feel the other in all its 
gradations. Let us call the determinant of the 
Ego to Feeling the All in the present very general 
outline of the total movement of our theme. 

(I. ) Turned inward by the All in itself, which 
stimulates the Ego immediately, as member of 
itself (the All). The Ego here is not separated 
from its determinant, the Universe, but is' an 
organic part of it, and as such feels its influence, 
as the limb feels what affects the whole body. 
So the total organism of the Universe deter- 
mines the Ego as member to a Feeling of that 
Totality. I feel the All in every glance upward 
at the starry sky in the night. 

The movement in this sphere is from the Ego 
given, to the Ego reproduceed, individualized, 
separated from the All. The All in its turn has 
its process likewise, moving from an implicit 
unity with the Ego to an explicit condition, 
which divides from it the Ego. This stage of 
Feeling we call the elemental, being an element 
of the All, as well as the earliest form of Feeling. 

(II. ) Turned inward by the All separated and 
particularized, which is the outer world of mani- 
fold determinants moving the Ego to Feeling. 
The All must now be conceived as divided into 
the Ego and itself, each being taken as outside 
of the other. This, however, is really not the 
case, the separation between Ego and Universe 
is an appearance, which is to be overcome. 



INTRODUCTION. 17 

The movement is now from this dismember- 
ment to a re-organization, from a separative indi- 
vidual Feeling to an ass©ciative Feeling (sym- 
pathy), in which the Ego begins to re-unite 
itself with the All. This second stage of Feeling 
shows the Eo;o asserting its individual freedom 
(as Feeling) against the determination of the 
external world limiting it and making it finite. 
So we call this stage of Feeling finite. 

(III.) Turned inward by the All organized 
and formulated as the process of the Universe 
(the Pampsychosis) which is creative of the Ego 
now determined by it. That is, the Ego as 
recipient is stimulated to take up into Feeling 
and to unite with itself the Universe as self- 
mediated, or as absolute. 

But this formulated process of the All or 
Universe is the work of an Ego endowed with 
the creative- power of thought (genius), which 
work determines many recipient Egos to a com- 
mon Feeling with it, and so unites them in Re- 
ligion and Social Institutions, in Ethics and 
Aesthetic. This is the third leading stage of 
Feeling which will be named absolute in the 
present exposition. 

Thus we find that the third stage of Feeling 
as just set forth returns to the first stage and 
takes up the unorganized All which the Ego 
there felt, and organizes the same into a process 
which every Ego is to feel — it is to feel the 

2 



18 FEELING. 

ordered Universe (third stage) not merely the 
unordered (first stage) or the disordered or dis- 
membered (second stage). Such is the purpose 
and end of the entire movement of Feeling: to 
brins; the Ea;o to feel the order of the Universe 
in the latter's psychical process (the Parapsy- 
chosis). This we may well deem the highest 
development and cultivation of Feeling. 

The whole subject of Feeling will, accord- 
ingly, be considered under the three following 
heads : — 

(I.) Elemental Feeling: the Ego united with 
the All as organic member, is determined to 
Feeling by the same. 

(II.) Finite Feeling : the Ego disunited from 
the All which is itself disunited and dismembered, 
is determined to Feeling by the same. 

(III.) Absolute Feeling : the Ego re-united to 
the All re-organized, is determined to Feeling by 
the same. 

The nomenclature of Feeling offers peculiar 
difficulties. The English word (Feeling) has the 
same form as adjective, participle, and noun. 
This linguistic defect is fundamental, and makes 
the formulation of the present subject more 
difficult in English than in any other European 
tongue of equal development. And no different 
word can be found to take its place. We shall 
help ourselves out in part by writing the word 



INTB ODUC TION. 1 9 

with a capital letter when a noun (Feeling), and 
by using a small letter to begin it when an 
adjective or participle (feeling). So we can 
distinguish between the Ego as Feeling and Llie 

Ego as feeling . 



lpart first, 

ELEMENTAL FEELING. 

This is the first general division of the entire 
realm of Feeling. The process of the Ego with- 
in itself is now turned inward immediately by 
the All of which it is a part. Conceive your 
Ego to be an organic member of the total Uni- 
verse, and as such member to be determined by 
this Universe. Your arm is an organic member 
of your entire body and responds in many ways 
to the determinations of the latter ; it feels the 
corporeal Whole immediately, acting spontane- 
ously in defense of the same or dropping help- 
lessly when its source, the body, is incapacitated. 
Carry this relation up into the All and behold 
yourself as a member of it receiving its influ- 
(20) 



ELEMENTAL FEELING. 21 

ences and making them an element of your own 
inner life. Such influences springing from the 
Great Totality and wrought over directly into 
the process of your own Ego, become Feelings, 
since they are the process of the Ego within it- 
self turned inward, its primal activity (or Psy- 
chosis ) roused and thrown back upon itself. And 
more specially, they become Elemental Feelings 
of the Ego, since the latter is not separated from 
the determining Totality, but is an element of it, 
organically connected with it as member. Later 
the Ego, having attained its free individuality, 
will hold itself separate from the Totality — in 
which state it will have a wholly different kind 
of Feelings called Finite, which are to be con- 
sidered hereafter. 

In the present sphere of Elemental Feeling we 
must not forget that the Ego is inside the uni- 
versal organism, of which it is a directly con- 
nected limb or member, in immediate unity with 
the same. The human Ego as individual soul 
with its body is determined by the All-soul with 
an All-body (cosmos). 

And now having fairly settled the limits of 
Elemental Feeling as a whole, we are next to 
grasp its inner movement. In it we first find 
the idea of Feeling, as this is taken by itself, 
abstractly, quite apart from the concrete Ego, 
though the latter is implicitly present. Next 
comes the fact that this abstract or ideal Feeling 



22 FEELING. 

is determined by the Totality as external or as 
Nature (or the world), which thus becomes the 
content of this otherwise empty form of Feeling 
and pr®duces what is often called natural Feel- 
ing. Finally rises the all-feeling Ego which has 
lain back of the two preceding stages, but is now 
become explicit, distinct, yet still elemental, 
being kept in organic relation to the determining 
Totality, though reacting against it, and strug- 
gling to get free of it. 

In accordance with these statements, we shall 
definitely bring together under the following 
heads the process of Elemental Feeling : — 

I. Self-Feeling ; this shows the feeling Ego 
taken by itself, abstracted from its outer con- 
tent, as formal, ideal. Yet this abstract Self- 
Feeling has to be determined to its activity by 
the All, of which it is a part. The subjective 
process in itself or the pure Psychosis. 

II. World-Feeling; the feeling Ego is now 
filled with a content from the external world 
which is outside of it, yet which with it belongs 
to the same great Totality or the All. The 
subjective process is here really determined by 
the object, both being within the All. 

III. All-Feeling; the content or the deter- 
minant of the Ego is now the All in its Self- 
reproductive process, which stimulates the Self- 
feeling Ego to participate in the process of the 
Universe, that is, to become All-Feeling (Feeling 



ELEMENTAL FEELING. 23 

of the All). The process of Self -Feeling (pure 
Psychosis) is determined by the process of 
World-Feeling (reproductive) to the process of 
All-Feeling. 

Such is the round of Feeling in its present 
stage (the elemental) showing respectively as its 
determinants Self, World, and All. Other terms 
we might apply, as the adjectives formal, real, 
concrete. But the main thing at present is to 
observe the cyclical movement, which is that 
of the Ego primordially (Psychosis), verily the 
elemental one of Feeling, in which there is 
the participation of the inner Self, of the outer 
World, and then of both together in the Great 
Totality. 

This process remains elemental, since it is an 
element of the one organic Totality, being con- 
neced with the same organically, that is as an 
organ or member. Such is, then, in our no- 
menclature the Elemental Psychosis of Feeling, 
composed of Self, World, and All as determi- 
nants, whose subordinate stages we shall next 
unfold. 



SECTION FIRST. —SELF-FEELING. 

In the study of this subject we first seek to 
describe and define the basic process of the Ego 
in Feeling — that process which underlies and 
organizes into unity all the diversified states of 
the feeling Self, from the simplest to the most 
complex. We are to find and to formulate the 
one fundamental fact of Feeling, its common 
principle, or Feeling as it is in itself. This we 
shall call by the name above given. It is* the 
primal Psychosis of the Ego in its immediate 
stage as Feeling, being the original psychical 
process which is to take up into itself all exter- 
nality as its stimulus and thereby produce the 
vast multiplicity of Feelings. Yet it must be 
ultimately conceived as a part of the All, else it 
(24) 



SELF-FEELING. 25 

could not feel, having no determinant and hence 
no activity. 

Self-Feeling, regarded as Feeling in itself, 
implies abstraction, as if it were taken from a 
concrete or real Feeling. Still it is the first, 
being the underlying Form or Idea of all Feel- 
ings which have a content derived from the out- 
side world. Now it is the inside world of Feeling 
taken by itself which we are at present trying to 
conceive and organize. For it is a world having 
its own process with many states and kinds of 
Feeling. 

In this way we reach back to what may be 
named Simple Feeling, or First Feeling, which, 
however, is always a process even if implicit, a 
Psychosis, and not a fixed substrate or supersen- 
sible substance. If we regard it as originative 
and primordial, it is still Feeling which in its 
passivity receives all outside determinations, and 
then in its activity transforms them into its own 
special forms. 

The question will come up : How did this 
primordial Feeling of the individual Ego get to 
be? Not now can such a question be fully an- 
swered; still we may note here that the Ego as 
Feeling is the child of the Universe as Ego, of 
the Pampsychosis, which has also the process of 
Feeling, as well as of Will and Intellect. Hence 
arises the fact, which is destined to have a very 
important bearing upon the coming Psychology, 



26 FEELING — ELEMENTAL. 

that through the Psychosis of Feeling the indi- 
vidual may be brought into a more direct connec- 
tion with the Psychosis of the All than through 
any other form of mental activity, and becomes 
more amenable to its influence. 

We have already noted that Feeling is subjec- 
tive, very individual; man in Feeling is exclu- 
sively himself and nobody else. Indeed it has 
been maintained that Feeling is so completely it- 
self that it can never be truly known, even by 
that Ego of which it is a stage. In other words 
Intellect cannot understand Feeling in the same 
person. But if such were the case, there could 
be no Psychology of Feeling, since science would 
be unable to reach it through knowing. 

Nevertheless we may well say that all men are 
most alike in this primary Feeling, but most un- 
like in Intellect. In fact man and the animals 
resemble each other closely in Feeling, but very 
remotely in Intellect. The law then runs : the 
more individual the stage of mind (such as Feel- 
ing), the more similar it is in all individuals ; the 
more universal the stage of mind ( such as Intel- 
lect), the more dissimilar it is in individuals. 

We have called this sphere of Self -Feeling a 
world ; it is indeed the innermost circle of the 
feeling world. All Feeling is internal, still it 
has various grades of internality, according to 
the degree in which it is influenced by the outer 
world. But Feeling in its present stage of Self- 



SELF-FEELING. 27 

Feeling is wholly divorced from externality and 
grasped as it is in itself, purely, abstractly, 
ideally. It is, however, not merely one abstract 
Feeling but a world of such Feelings which is 
now to be organized, constituting the system of 
Self-Feeling. 

I. Simple Feeling, or the act of Self -Feeling 
in its primal simplicity and pure abstractness ; 
the original movement of it taken by itself. It 
is the primal Psychosis of Feeling as abstract, 
formal, having the form of the feeling Ego, but 
not its content. (The original typical aisthesis 
underlying all the stages of Feeling.) 

II. Double Feeling, or the twofoldness of 
Self-Feeling manifested in Pleasure or Pain, 
which is the accompaniment of every act of 
Feeling. All Feeling is in some degree pleasur- 
able or painful, necessarily having such a con- 
comitant. Thus Feeling shows its first real 
separation, being itself as pure Feeling and as 
its own echo (or otherness) in Pain and Pleasure, 
which are likewise Feelings and have their own 
process (co-sentient Feeling, sunaisthesis) . 

III. Total Feeling, or Self-Feeling as the total 
process of the Self in Feeling, which is now in- 
dividualized. This completes the movement of 
Self-Feeling, whose inner world has herein 
reached the point of the Self feeling its total 
threefold inner process of Feeling, Willing, and 
Knowing. Eecollect, the Self feels this process 



28 FEELING — ELEMENTAL. 

now, does not will it or know it ; feels it as ab- 
stract, as taken by itself, without other content 
than itself. 

Such are the primal lines of our pure inner 
world of Self-Feeling, or, Feeling as it is in it- 
self. Still we are to see that it belongs under 
the head of Elemental Feeling, being the ideal 
element thereof, and hence a necessary constit- 
uent or stage, in contrast with, yet also in union 
with, the real or natural stage. 

As to Pain and Pleasure, we shall always find 
in them a separation from the pure act of Feel- 
ing and a reference to the Self. This Self now 
appears, being called forth in the present case 
by Pain-and-Pleasure, in which the Feeling (so 
to speak) feels itself, returns upon itself, and 
so posits Self or Ego, whose special characteris- 
tic through all its stages is its self-returning 
power. Intellect has the corresponding mani- 
festation in its self-conscious act. That is, In- 
tellect knows itself and Feeling feels itself ; in 
like manner Will wills itself in order to be self- 
active. All three (Feeling, Will, and Intellect) 
are forms of the Ego and show the Ego's self- 
reference or self -return in every act, each in its 
own way. 

The foregoing Elemental Feeling of the Self 
in its full process reaches back to the primordial 
act of simple Feeling, takes up the double Feel- 
ing of Pain and Pleasure, and thereby becomes 



SELF-FEELING. 29 

not merely the bare Psychosis of Feeling but the 
Psychosis of the Self as Feeling — which dis- 
tinction the student will do well to note, since it 
shows the movement from implicit Self -Feeling 
to explicit. 



30 FEELING — ELEMENTAL. 



I. Simple Feeling. 

There is a first Psychosis of Feeling which does 
not properly feel, since it has not yet that inner 
separation and return which bring to it Pain-and- 
Pleasure. It is abstract, being quite without 
any concrete content of Feeling; it is formal, 
being the form which all Feeling takes ; it is 
universal, being applied to each and every Feel- 
ing. In such way we attempt to grasp this 
primal act of Elemental Feeling, the fundamen- 
tal type which all kinds of Feeling have to 
assume. Or, since it is not a fixed mould but a 
psychical process, we can conceive it to be the 
basic movement which constitutes Feeling. 

Taking a Greek conception, we may call this 
stage the JPanaisthesis, a kind of archetype of all 
Feeling, which is of course nothing more than 
that first wholly simple Psychosis already men- 
tioned. We begin with it as something given, 
as the starting-point taken for granted, of which, 
however, we must see at last the origin. This 
goes forward to the Universe as Psychosis (the 
Parapsychosis) between which and this first 
Psychosis of Feeling lies the whole gamut of 
Feelings. 

We have already stated that this act of Feel- 
ing, th®ugh simple and primordial, is a process 



SELF- FEELING — SIMPLE. 3 1 

and hence must be seen in its stages or compo- 
nent elements. These are the following: — 

I. TJie Sensorium (ov Panaisthetikon). The 
mind is here conceived as the absolutely passive 
totality of Feeling, wholly potential and so not 
yet real in any special Feeling. This is not yet 
the first act of Feeling, but its antecedent pos- 
sibility. We may deem it the all-containing 
womb of every Feeling yet to be born, the 
mother-principle of the future world of Feeling. 
The Sensorium in its present meaning is 
supremely receptive of what determines it to 
activity ; in itself it is just active enough to re- 
ceive its determinant and to become real Feel- 
ing. 

We have called it a totality, which contains 
potentially the Universe in the form of Feeling, 
and is the Ego's primordial impress of the All. 
The Universe asleep in the Self is the Sensorium 
which, however, is to be stimulated, awakened, 
determined by some determinant outside of itself. 

Of the two words mentioned in the caption, 
our preference is for Panaisthetikon, though 
never before employed, as far as our knowledge 
goes. It means that which is capable of all 
Feeling, capable of the Universe of Feelings from 
the lowest to the highest. It expresses the Ego's 
potentiality of the All. The word Sensorium 
may have the same meaning, but it is entangled 
with the notion of Sensation, which is something 



32 FEELING — ELEMENTAL. 

quite different from Feeling, as we shall see 
later. Still it will answer the purpose. 

II. The Determinant.. This is the second 
principle which we must conceive as stimulating 
and even impregnating the Sensorium to an ac- 
tivity which brings forth the Feeling. It is 
external to the Sensorium as such, separated 
from it and producing separation within it as the 
condition of its new life. Thus it is the second 
stage of that primal act of Feeling which we are 
seeking to grasp. 

What is to be the Determinant in the present 
case? All externality may impinge upon the 
Ego as Sensorium and set it to work. Every 
form of the outer world may be thus transformed 
into Feeling. In fact it is the destiny of every- 
thing unfelt to be felt, to become transmuted 
into a Feeling through the Sensorium. We may 
truly say that the end of the Universe is to be felt 
as well as to be known, to be a Feeling as well 
as to be a Thought. And both the Feeling and 
the Thought of the All are to be organized into 
a system which shows each of them as an ordered 
totality . 

In general the All, both in its wholeness and in 
its separation, is to be the Determinant of the 
Ego as capable of feeling all and the All (Pan- 
aisthetikori) . In this sense the Ego may be re- 
garded as absolute potentiality, which calls for 
an absolute reality as its supreme determinant 



SELF-FEELING — SIMPLE. 33 

in Feeling. This we shall see later under the 
head of absolute Feeling. 

III. The Coalescence (JPanaisthesis) . The 
Determinant, having stimulated the Sensorium, 
coalesces with it and produces the determined 
Feeling, which is thus the potential All of Feeling 
realized, particularized, metamorphosed into an 
actual Feeling. Now the primal act of elemental 
Feeling is complete ; this Coalescence is the 
unity of the universal Sensorium with the particu- 
lar Determinant whereby both sides become one 
in the process of Feeling. 

Still this process we must see to be a formal 
one, properly the Norm of every special Feeling 
which is to rise hereafter. It is the universal as 
Sensorium becoming particular : which statement 
is just that of the normal or typical Feeling in its 
process. Infinitely elastic and variable we shall 
find this Norm to be, yielding to the untold 
diversity of Determinants yet remaining itself in 
all this diversity. The ever-shifting emotional 
coloring of our inner life springs from its Norm 
yielding to every influence coming to it from 
the outside. This is likewise the weakness of 
the purely emotional nature. 

Such is, then, the process of what we here 
term Simple Feeling, the form of Feeling which 
contains all Feeling. It may be regarded as the 
vast deep sea of the Soul, at first quiet but capa- 
ble of all sorts of billows and surges (Panais- 

3 



34 FEELING — ELEMENTAL. 

thetikon) when stirred up by some Determinant. 
It has its regular rhythmic rises and falls, like 
the daily flow and ebb of the tide. The winds 
blow upon it in certain places and in certain 
directions, causing special upheavals ; the exter- 
nal cause may stir in us a similar tempest. The 
winds of passon, we say, blowing on the soul 
produce the interruption of its, diurnal rhythm. 
Then from the bottom of the sea there rise vol- 
canic outbursts, unseen earthquakes which dis- 
turb this same regular order; nobody sees the 
cause, but there is a vast overwhelming tidal 
wave, circling the earth possibly, or crossing the 
ocean, and engulfing the land. Finally, from 
some peculiar obstruction the regular tide mounts 
higher at certain points every day, as at the Bay 
of Fundy. 

The sea is indeed a kind of material earth- 
soul, an outer visible manifestation and counter- 
part in nature to the unseen soul within. Water 
with its absolute movability and formability, 
taking all shapes yet losing them at once, is 
Feeling externalized. Yet water has its invisi- 
ble phase (vapor in the air), and the soul its 
visible phase (the bodily reflex). Water too has 
its winged form in the cloud, rising from the 
earth against gravitation, mounting visibly and 
invisibly toward Heaven. Poets have used the 
sea as a metaphor of the soul with its Feelings 
both peaceful and tempestuous. The Odyssey 



SELF-FEELING — SIMPLE. 35 

is largely a sea-poem reflecting in its transparent 
depths the inner nature of man, and especially 
of its hero or world-man, Ulysses. The storm 
in King Lear is directly connected by the poet 
with the soul's tossings of the old king. 

But Feeling cannot remain simple and be 
itself; it has to be something more than the 
mere Norm of itself. Now comes the fact which 
has always created surprise and investigation : 
Feeling divides within itself and duplicates itself, 
passing from its simple to its double stage. 



36 FEELING — ELEMENTAL. 



II. Double Feeling. 

When I bite into an apple of a certain kind, I 
find it has a sweet taste ; this taste is a sensation, 
in which the Feeling is as as yet quiescent or 
potential, a mere Norm. But when I declare 
this sweet taste to be agreeable, the Feeling is 
not only aroused, but has a determinate char- 
acter; I not only feel, but feel pleasure. I may 
also feel the opposite which is pain. A Sensation 
is conceived as single, but a Feeling has to be 
double; it must not only be, but be agreeable 
or the opposite. Here then we enter the realm 
of Pain and Pleasure. 

In order to avoid misconception at this point 
we are always to recollect that the doubleness 
lies not in the two Feelings of Pain and Pleasure 
(which we shall later find to be threefold), but 
in the first Feeling and its echo, the latter being 
painful or pleasurable. 

Pain and Pleasure are conceived together as 
counterparts, opposites yet belonging to one and 
the same process. This fact we shall seek to 
suggest by the hyphens in the expression, Pain- 
and-Pleasure ( Algedonism ) . 

Moreover Pain-and-Pleasure in some form is 
the concomitant of every act of Feeling, though 
not the act itself. All Feeling, we say, is pleas- 



PAIN AND PLEASURE. 37 

urable or painful; Pain-and-Pleasure is there- 
fore, the predicate of Feeling, not the subject, 
not the Feeling itself. Still Pain-and-Pleasure 
accompanies Feeling, inseparable from it yet 
distinct ; thus it is the second stage of a Psychosis 
of Feeling taken as it is in itself (Self -Feeling). 

Thus Feeling has, through Pain-and-Pleasure, 
a kind of an echo of itself, which, going forth, 
comes back to itself, a process self-separating yet 
self-returning. This is the doubleness which 
now appears in the movement of Elemental 
Feeling, a resonance issuing from it, encom- 
passing it, and accompanying it always. Pain- 
and-Pleasure is a sort of atmosphere springing 
from and enveloping the sphere of Feeling in all 
its movements and variations. 

Having thus indicated that Pain-and-Pleasure, 
taken together, is the second or separative stage 
of the total process of Self-Feeling or Feeling in 
itself, we pass to the fact that this stage (Pain- 
and-Pleasure) is a process within itself, a full 
Psychosis with its own three stages. The mem- 
ber of the Whole, in order to be truly such a 
member, must have as its own process that of 
the Whole. 

Accordingly we look for the three stages of 
Pain-and-Pleasure. On the surface there ap- 
pear but two. But now comes the fact which 
has always provoked much discussion: the mind 
seems to discern two quite different kinds of 



88 FEELING — ELEMENTAL. 

Pleasure, which, however, with their common 
name produce confusion. But here, Without un- 
tangling the many opinions upon this subject 
which we find in books on Psychology, let us 
state at once our conclusion : there is a first 
Pleasure before Pain, there is a second Pleasure 
after Pain. Thus Pain is the middle or divisive 
stage of the total Psychosis of what we have 
named Pain-and-Pleasure. Consequently in the 
ordering of this subject we shall have the fol- 
lowing movement : first is that immediate Pleas- 
ure which spontaneously rises with the free 
primal act of Feeling; second is Pain which 
springs from that act interrupted; third is the 
second or mediated Pleasure resulting from Pain 
overcome wherein the primal energy of Feeling 
is restored. These three stages which form the 
Psychosis of Pain-and-Pleasure in its complete 
process will be next more fully described. 

I. The First Pleasure. - — All free energizing 
of the Ego has in it Pleasure, as a kind of har- 
monious response to itself. The primal act of 
Feeling is declared to be agreeable, it agrees 
with — 'what? Certainly with itself — which 
agreement is our First Pleasure. The Psychosis 
of Feeling at its start separates indeed within 
itself, but only to be the more completely one 
with itself and to enjoy itself. As Ego it must 
divide in itself, but just through this self-division 
it can feel with itself or indeed feel itself in 



PAIN AND PLEASURE. 39 

Pleasure. Thus Pleasure is a kind of sympathy, 
the fundamental one, in which Feeling becomes 
sympathetic with itself. The first instance of 
fellow-feeling is Pleasure, which is thereby the 
fountain of all other sorts of fellow-feeling. 
Co-sentient with the first Feeling is the First 
Pleasure which is always the companion, and of 
course the pleasant companion, of its mate. 

The First Pleasure is the innocent, the un- 
fallen, never having passed through its opposite, 
which is Pain. It may be deemed the Pleasure 
of the angels, of the cherubs, of the celestial 
hosts who never followed Satan into Sin and 
Pain. The little child seems often to be a 
sharer in this pure Pleasure, which is the joyful 
accompaniment of that primal Psychosis of Feel- 
ing which may well be deemed the most imme- 
diate impress of the Pampsychosis upon the 
human soul. Perchance also for the adult man 
there is a sphere in which the First Pleasure still 
remains in its pristine purity. The Pleasure of 
living is a First Pleasure, and usually continues 
to the end. 

Still the negative element will not fail to creep 
in and mingle with life. The finite being has 
not escaped and cannot escape his own limitation 
which interrupts and even corrupts this First 
Pleasure, introducing a new and opposite stage 
of its process. So it comes that in this First 
Pleasure the process begins, the very process of 



40 FEELING — ELEMENTAL. 

the aspiring Ego, and drives the same in various 
ways upon its limit, making it tragic. As it is 
finite, it shows itself transitory, self-canceling, 
dialectical. This fact we may note in three dif- 
ferent aspects : — 

(a) Quantity. It is well known that the sim- 
plest Pleasure of the child, going beyond a cer- 
tain amount, begins to pall, to turn to its opposite. 
Sweetness gets to be loathed through its excess. 

(b) Quality. Pleasures generally, and par- 
ticularly the First Pleasure, may be of different 
kinds in different individuals, being determined 
perchance by heredity. The earliest play of 
children indicates a special quality in their First 
Pleasure. Still even this will undo itself and 
demand a change, and of change also we get 
tired. 

(c) Intensity. The degree of First Pleasure 
is likewise manifest and tends to rise to the point 
of self-undoing and passing into complete leth- 
argy and fatigue. Intensity of delight turns even 
to Pain. 

These three aspects of the First Pleasure we 
may compare with the three aspects of musical 
sound, which has loudness (quantity), timbre 
(quality), and pitch (height, intensity). Sound 
is indeed a kind of soul of the material object 
expressing itself at some assault or stimulation. 
It gives an outer response or resonance which 
may be loud or low merely, or fine or coarse, or 



PAIN AND PLEASURE. 41 

high strung or unstrung. But the First Pleas- 
ure has an inner resonance, and is primarily self- 
stimulated to its states. It feels itself, hears its 
own echo, enjoys its own song. Still it can be 
and is stimulated from the outside to this activity 
of itself, particularly by the Fine Arts. 

Music, through its sound, which has also a 
Quantity, Quality, and Intensity of its own, stim- 
ulates primarily this First Pleasure and sets it 
to moving in its own sphere of activity. But 
music, increasing in its complexity, appeals to 
the more complex Feelings. The correlate to 
the inner world of Feeling with its organiza- 
tion, is the outer world of music with its organi- 
zation, which reaches its culminating point in 
the orchestra. The ordered social life of civili- 
zation finds its musical instrument in that body 
of players which also represents a social life 
of sound. But the First Pleasure has its First 
Music in the simplest self -returning vibration of 
sound. 

Into this little inner Paradise of First Pleas- 
ure, being very limited and as innocent as Eden, 
creeps the real original Fiend, bringing with him 
all our woes. 

II. Pain. — Such is the demon who breaks into 
our pure First Pleasure, which knows not itself, 
but simply feels itself. There comes sooner or 
later an external power, a Determinant which 
stops it, diverts it, transforms it to its opposite. 



42 FEELING — ELEMENTAL. 

Hence Pain on this side has been called negative, 
in contrast to the positive First Pleasure just 
mentioned. It is an interruption, an assault, 
and may be a destruction. It is that stage of 
Feeling in which the outer Determinant weaves 
itself into the soul-life, which, previously quite 
homogeneous, now becomes heterogeneous. 

It is evident, therefore, that the Determinant 
of Pain is the main ground of its variety, and 
hence the principle of its classification. If this 
Determinant is external, coming from the outer 
world through the senses, we may call the result 
Sensational or Organic Pain, but if it is inter- 
nal, springing out of the inner life of the 
mind, we may call the resulting Pain Ideational; 
finally if it is universal, coming from the All-life 
(or the Pampsychosis) we may call it the Uni- 
versal Pain. 

These Determinants of Pain (the sensational, 
ideational and universal) are the main, though 
not the only ones ; they are crossed by other 
influences which have to be taken into account. 
There are the quantity, quality, and intensity of 
the stimulating Determinant, which distinctions 
have been already noticed in connection with the 
First Pleasure. Stimulated beyond a certain 
point it turns to Pain. That point of transition 
has been sought for, and the line of the rise to 
the supreme Pleasure and of the descent to Pain 



PAIN AND PLEAS UBE. 43 

at the crossing of the boundary has been marked 
in diagrams. 

Here, however, we shall note only the main 
divisions and their facts. 

(a) What we call Sensational Pain springs 
from sensation, or from the outer world intrud- 
ing into that inner round of the happy Self 
already designated as the First Pleasure. This 
intrusion comes through the Senses. As this 
Pain is measured largely by the external De- 
terminant it can be to a certain extent measured 
and tabulated. That is, in this sphere the 
quantitative principle is dominant in the Deter- 
minant, even if the quality and intensity be not 
wanting. The outer force with which one per- 
son strikes another is mechanical and calculable 
in its production of the effect which is connected 
with Pain. 

(&) What we call Ideational Pain springs 
from the inner world with its idea, image, or 
conception. To be sure there may be the outer 
sensuous stimulus which stirs this inner move- 
ment of the soul. But an intermediate Determi- 
nant between Sense and Feeling has arisen from 
the depths of the Ego and asserts itself as the 
dominating power. Or we may consider the 
present as emotional Pain, since its character is 
determined by an emotion as stimulus . 

There is no doubt that the qualitative principle, 
that of kind, enters this stage of Pain and gives 



44 FEELING — ELEMENTAL. 

to it not so much quantitative mass as qualitative 
character, which belongs to the endless diversity 
of subjective spirit. The pangs of remorse and 
of the tooth-ache are qualitatively different, and 
it is not so easy to compare them quantitatively 
(to say which is the greater in magnitude of 
Pain). The variety of subjectivities is far greater 
than that of organisms. Still here too quantity 
has its place, and the Determinant is quanti- 
qualitative. 

(c) What we call the Universal Pain springs 
from the Universe which is a thought and is not 
directly presentable through the Senses. Still 
it, like the object of Sensation, is external to the 
Ego, which, however, is inside of it and hence a 
part of it. Thus the Ego feels itself within the 
object, not the object within itself. But the 
Determinant to Pain is now the totality, the 
Universe, winch not only includes the Ego but 
produces it; the First Pleasure is interrupted by 
what creates it, and the Feeling of separation is 
absolute. The First Pleasure is not only cut off 
from its source, but is transformed into the Pain 
of hostility against the All. 

Such is that peculiar Pain of existence called 
Pessimism, which is not only a doctrine of In- 
tellect, but a state of Feeling, a permanent dis- 
position which sometimes defends itself by a 
Philosophy, by a view of the Universe in corre- 
spondence with the mentioned Feeling. A lighter 



PAIN AND PLEASURE. 45 

form, usually transitory, of universal Pain is 
known to Germans as Weltschmerz (world-pain). 
The French have also their word {blase) for a 
person with a similar affliction, which is rather 
that of disgust or satiety, the cosmical egg hav- 
ing been sucked absolutely dry, The horror of 
the Englishman is the Pain of being bored, which 
utterly destroys his First Pleasure, while the 
Determinant lasts ; but when the Universe gets 
to be a bore, he has reached his stage of univer- 
sal Pain. Closely allied is the Pain of Civiliza- 
tion, which is rampant in older civilized lands, 
and makes its victims look back with longing 
eyes to their pre-historic barbarism and even to 
their ancestral animality. 

Thus to some minds an omnipresent Pain is 
the great fact of the Universe which becomes, 
when formulated, the principle of a Philosophy. 
Germans have not been slow in evolving a scheme 
of thought of this sort, which indeed lies im- 
plicit in their modern philosophic beginning, in 
Kant himself of whom in this aspect Schopen- 
hauer is the spiritual child. Such a doctrine 
hardly belongs in a new country, like America, 
with the possible exception of Boston. 

If Pain be negative, then universal Pain must 
be self-negative; Pain, made universal comes 
back to itself and undoes itself, becoming the 
Pain of Pain. The Universe as Determinant has 
turned out the destroyer of the First Pleasure 



46 FEELING — ELEMENTAL. 

which it created. But the Universe is to over- 
come Pain as its enemy, or its disturber. So 
really the Determinant overcomes the Pain and 
we have a return to Pleasure. The All cannot 
be painful, cannot be negative without self-con- 
tradiction. 

If all activity be in itself pleasurable, then 
Pain as active, must have underneath itself the 
possibility of Pleasure, by the very fact of its 
activity. Nature heals, it is said, is self-correct- 
ing; disease, sin, Pain is unnatural. The denial 
of truth implies at least the truth of denial. 
Still the Negative with its Pain is a part of the 
process, we cannot refuse to it an existence, 
even if it be inherently self -destroying. 

Pain is, therefore, an important thing in this 
world of ours, particularly has it had an impor- 
tant place in Religion. What shall we do with 
Suffering, especially undeserved Suffering? The 
Christian Religion has been called a Religion of 
Pain ; rather is it of Pain overcome or even self- 
overcome. Whereupon follows a new Pleasure, 
which certainly cannot be the first. 

III. The Second Pleasure. — There are, 
then, two kinds of Pleasure, as regards origin and 
also quality ; both have the common element of 
being agreeable, but each stands in a different rela- 
tion to Pain. The next fact is that both belong 
together in one process with Pain, which process 
is that of the Ego itself — a Psychosis. 



PAIN AND PLEASUBE. 47 

Such are the two basic facts upon this sub- 
ject, which, if clearly seized, will be a guiding 
thread through the mazes of the numerous 
theories, ancient and modern, concerning Pleas- 
ure-and-Pain. Of some of these theories a brief 
survey may here be taken. 

Plato (in the Philebus) holds that Pain is the 
first in order, the source, the condition of 
Pleasure, which is simply a restoration from a 
disturbance; that is, Pleasure is only the nega- 
tive of Pain, by which it is determined and upon 
which it is dependent. Pleasure is the vanish- 
ing, the becoming, the appearance, not the 
essence, which is Pain. Out of this doctrine has 
been inferred the pessimism of Plato. 

Aristotle (in his JSTicomachean Ethics X 3) 
traverses the foregoing view of Plato about 
Pleasure, maintaining that there are many 
forms of Pleasure which are not preceded by 
Pain. Intellectual delights, such as those which 
Mathematics furnish, and also certain sensuous 
delights, such as those of taste and hearing and 
vision, have no antecedent Pain which must be 
overcome before there is enjoyment. In other 
words they do not result from a negation of the 
negative (Pain) but are primordial, and are the 
accompaniment of the native energy of the mind. 
Such is Aristotle's view — Pleasure is the con- 
comitant of mental energy unimpeded by any 
outer obstruction. 



48 FEELING — ELEMENTAL. 

Now it may he said that each of these views 
has its truth but not the whole truth. We can 
well say with Plato that Pleasure follows and 
with Aristotle that Pleasure precedes, Pain. 
The real solution of these ancient difficulties as 
well as many modern ones about the theory of 
Pleasure-and-Pain is to grasp them in a process 
together. This process, as already set forth, is 
threefold, and has the native Pleasure of the act 
of Feeling as its first stage, which is followed 
by its negative (Pain) as the second stage; but 
this Pain is negated in turn and succeeded by a 
new kind of Pleasure which is thus mediated by 
Pain, and which we call the Second Pleasure. 
Such is the Psychosis of Pain-and-Pleasure, 
whose final stage we are here considering as the 
Second Pleasure. 

Now comes another curious fact in regard to 
these two greatest Greek philosophers. Plato, 
whose main drift has been above given, also 
declares (particularly in the Republic) that there 
are pleasures, both intellectual and sensuous, 
which have no preceding pain . Thus he acknowl- 
edges the existence of a First Pleasure as the 
immediate concomitant of energy in mind and 
also in body. On the other hand Aristotle affirms 
that Pleasure results from the fulfilling of a want 
which is otherwise painful. Here the Stagirite, 
the great supporter of the First Pleasure, ac- 
knowledges even in his refutation of Plato, the 






PAIN AND PLEASURE. 49 

Second Pleasure. Thus the two doctrines stand 
opposed again, though each has shifted to the 
other's side, seeking somehow to come together, 
yet not finding distinctly the way. 

Next let us introduce the modern philosopher. 
Hamilton who affirms strongly the opposition 
between Plato and Aristotle as above given 
(Led. Met. XLIII), seeks to reconcile them by 
a theory or rather a distinction of his own. 
"The counter theories of Plato and Aristotle are 
right in what they affirm and wrong in what they 
deny," says he. But this is not an adequate 
view of the old philosophers. So he affirms that 
Pain and Pleasure are, each of them, both abso- 
lute and relative — a view which hardly meets 
the problem. 

The foregoing may be taken as a sample of 
the voluminous discussion of this subject down 
to the present time. The two Pleasures are duly 
recognized, analyzed and speculated upon, but 
a distinct comprehension of them as stages of a 
process with Pain and the corresponding formu- 
lation of all three in such a process, are wanting. 

Under this head of Second Pleasure we place 
states of Feeling which show the long, multi- 
farious and often desperate struggle between 
Pain and Pleasure. This struggle ends in the 
return out of Pain, and the triumph of Pleasure 
in its new form. The divisions of the subject 
must show the main ways of enfranchising 

4 



50 FEELING — ELEMENTAL. 

Pleasure, which in its first form has been (so to 
speak) captured and imprisoned by Pain. These 
we may regard as follows : first is the interac- 
tion, or the commingling of Pain and Pleasure, a 
compromise, often ending in a neutral result; 
second is the liberation from Pain, the separa- 
tion from it and suppression of it through the 
Will ; third is the theoretical liberation, in which 
the contemplation of some form of the All is the 
Pain-releaser. 

1. The Interaction. This brings about some 
adjustment or compromise. All Pain may be 
deemed a separation between form and content — 
the form being activity and the content being 
some impediment to that activity. In the pres- 
ent case form and content interact, and thereby 
come to a kind of equilibrium. A little lyric 
says: "I'm pleased and yet I'm sad." There 
is, moreover, a kind of inebriation of sorrow, a 
revelry of pain, a luxury of suffering — in which 
statements the two opposites are united. 

We can often experience in ourselves and others 

that Pain and Pleasure conjoin in producing a 

feeling which partakes of both, a shading off 

of one into the other. They are by no means 

mutually exclusive or always antagonistic to each 

other. Indeed if all energizing has in it a Pleas- 
es o 

ure, Pain must have the possibility of its oppo- 
site. A violently repressed or an overstrained 
activity produces Pain, according to the degree 



PAIN AND PLEASURE. 51 

of excess. Hence Pain creeps into Pleasure 
when excessively repressed or stimulated. 
Perhaps here lies the ground of the paroxysms, 
the rises and falls of grief, for example ; they 
show the struggle of activity against interrup- 
tion, of form against content. 

(a) We may observe a rhythm between Pain 
and Pleasure, a sort of mutual yielding and op- 
posing, quietly billowy or boisterously paroxys- 
mal, both in body and mind. It has a sympathy 
with the vibration of sound, and hence is roused 
or soothed by music. Finally these opposing 
forces may neutralize each other and settle down 
into an equilibrium. 

(b) The inner opposition may reach defi- 
ance, refusal to surrender, Stoicism. Men have 
courted bodily pain as the enemy of Pleasure, 
particularly of the sensuous sort. The cruci- 
fixion of the flesh seems to mean that the Second 
Pleasure (as bliss) can be attained by destroy- 
ing the First Pleasure through self-inflicted Pain. 

(c) Not only physical Pain, but an ideal Pain 
as in Tragedy is employed as a means for reach- 
ing the Second Pleasure, which is also ideal in 
this case. Aristotle called Fear and Pity a 
catharsis (purification). 

2. Liberation (practical). Now comes the sec- 
ond main act in this movement of the Second 
Pleasure — the Liberation from Pain by its com- 
plete mastery and suppression. For Pain is 



52 FEELING — ELEMENTAL. 

allied to enslavement, and Pleasure both First 
and Second, to freedom. First Pleasure accom- 
panies the primal free activity of the Self, and 
the Second Pleasure is the enfranchisement 
from Pain and a return to the primal Pleasure. 
The present sphere involves particularly the 
Will, which is stimulated to interfere against 
Pain. — Three kinds of Liberation. 

(a) There is first the outer Liberation from 
Sensational Pain, and the restoration of the 
body to its free organic activity — the corporeal 
overcoming of the interference. Thus the body 
has a limit-transcending power. 

(&) The inner Liberation from Ideational 
Pain, from the mind as determinant to Pain (see 
under Pain). The Ego within triumphs over its 
own negative states, and returns to Pleasure 
through its Pain, thus showing itself transcend- 
ing its limit and asserting its supremacy. 

(c) The universal Liberation from the Pain of 
the All, or of the Universe, whose thought pro- 
duces this sort of Pain (World-pain). Goethe 
says that he obtained release from suicidal 
thoughts by writing his Werther, in which novel 
the hero instead of the writer kills himself. All 
activity has a liberating power in this direction. 

The struggle for liberation from Pain has in 
it an analogy to the struggle for political free- 
dom. Coming so emphatically from the Will, 
we may call this liberation the practical one, in 



PAIN AND PLEASUBE. 53 

contrast with the theoretical one which springs 
from the Intellect, and to which we pass next. 

3. Liberation {theoretical). This is, in gen- 
eral, reached by seeing the Universe and its pro- 
cess as creative of the Ego. The latter feels the 
response within itself as Pleasure, to which the 
Ego returns from finitude and Pain. Such is the 
result of contemplating the divinely creative Soul 
in Art, Poetry, and Science. This is the supreme 
Liberation, through the Intellect, which beholds 
the Pampsychosis. The accompaniment of such 
an act is the Feeling; of Pleasure again attained 
after interruption — not by action as in the pre- 
ceding case, but by contemplation. 

Here we speak only of the Pleasure which 
accompanies the highest contemplation. Its 
content, or that which is productive of it, cannot 
be now given, but belongs to the last stage of 
what we call Absolute Feeling. At present we 
shall note merely the following points, whose full 
meaning will be understood later : — 

(a) There comes a liberation from Pain 
(World-pain, pessimism) through the contem- 
plation of Art which is positive (negative Art, on 
the contrary, fosters it). 

(5) There comes a similar liberation through 
Poetry, which reveals the Negative undone, in- 
deed self -undone. 

(c) There comes a similar liberation through 



54 FEELING — ELEMENTAL. 

formulated Thought as Science, Philosophy, and 
specially Psychology in its wide sense. 

Such is a slight outline of the scheme of the 
Liberation from Pain, which in its complete 
sense is the enfranchisement of the individual 
from whatever interrupts his free activity, and 
brings him back to Pleasure, which is thus not 
the First but the Second, and has in it the full 
process embracing the return. The great 
thinkers of the 17th century saw the complete- 
ness of this Second Pleasure, and from it derived 
their notion of Pleasure as some sort of perfec- 
tion. Descartes rather vaguely says that ' ' Pleas- 
ure is the consciousness of some perfection of 
ours," which could hardly mean the First Pleas- 
ure. Spinoza regards as Pleasure the state " in 
which the mind moves to a greater perfection," 
overcoming its obstruction. Leibniz also holds 
that Pleasure is the Feeling of perfection. In 
all these examples we find the conception of a 
movement out of limitation and Pain to a tran- 
scendent condition, the process of the Ego therein 
being taken as implicit. 

Pleasure with its counterpart, Pain, has played 
an important part in Philosophy, Ethics, and 
Psychology. As philosophical it has been 
taken as the fundamental principle of being. 
As ethical it has been regarded as the ground or 
end of all conduct, and has given rise to many 
forms of moral science as Hedonism, Epicurian- 



PAIN AND PLEASURE. 55 

ism, Utilitarianism. As psychological we have 
discussed it in the preceding account, showing 
it to be a stage of the process of the Ego in the 
sphere of Feeling. 

Such is, then, the threefold process (or Psy- 
chosis) of the dual Feeling of Pain-and-Pleasure. 
Eecollect that the duality consists not in the two 
forms, one being Pain and the other Pleasure, 
for these forms or stages we have found to be 
really three. Properly the duality lies in the 
Feeling itself, that it divides within itself and is 
pleasurable or painful, by an inner necessity of 
its nature. All Feeling is thus self-separative, 
self -echoing, double; it agrees with or disagrees 
with the total process of the Ego, hence we call 
it agreeable or disagreeable. If I sense an ob- 
ject I always have a feeling in connection with 
the sensation; but the feeliug separates itself 
and lets itself be felt as a pain or a pleasure, or, 
more exactly as First Pleasure, or as Pain, or as 
Second Pleasure, in each of which stages the 
Feeling is dual. Hence we call the present the 
threefold process of the dual Feeling of Pain- 
and-Pleasure. 

We have already implied repeatedly that the 
total Ego lies behind this Double Feeling, which 
agrees or disagrees with it, and so becomes 
agreeable or disagreeable to the entire Self. " I 
do not like it," I say; why? Something felt 
within me stirs a feeling which obstructs or 



56 FEELING — ELEMENTAL. 

assails my total Self in its inner process. This 
total Self here begins to rise into the horizon of 
Feeling; or rather it has been present all the 
time, though unrecognized. But now it must be 
brought out to light and unfolded by Intellect, 
of course as Feeling. 

The outcome is that a new stage has appeared — 
the feeling Ego in its complete process, or Total 
Self-Feeling. When we say, "the Ego feels 
Pain-and-Pleasure," we have introduced the back- 
ground (Ego), which is next to become fore- 
ground. In this expression lurks the entire pro- 
cess of Self-Feeling, namely Simple, Double, and 
also Total Feeling. This last stage is now before 
us for special consideration. 



SELF- FEELING —TOTAL. 57 



III. Total Feeling. 

The caption is intended to suggest that the 
Self -feeling Ego at present feels its total process 
of Self, which it has not hitherto done. This 
process is what is to be unfolded in the following 
account. We are to see the Ego advancing to 
the point of feeling its own process as Ego. 
Total Feeling may also be grasped as a return to 
Simple Feeling, or to the Norm whose empty 
abstract form it fills with the movement of the 
Self. Thus the Norm becomes truly concrete, 
a very real object iu the possession of every 
man, namely his Ego which feels. 

So we have attained the third stage of Self- 
Feeling, of the inside world of Feeling taken by 
itself, removed from the outer world and grasped 
in its bare abstractness. In this sphere Feeling 
reaches the point of finding or feeling its own 
pure process, and has thus become total and 
threefold as distinct from its preceding dual con- 
dition. It feels both itself and the echo or reflex 
of itself (in Pain-and-Pleasure) to be one and a 
process. 

Total Self -Feeling is, therefore, the Feeling 
of the process of the Self, not the Knowing of 
it or the Willing of it, though Intellect and Will 
are certainly implicit in this process of the Feel- 



58 FEELING — ELEMENTAL. 

ing of the Self. The whole Ego with its 
Psychosis is here, but in the form of Feeling, 
which is everywhere (according to the formula) 
the process of the Ego within itself turned in- 
ward — in the present case turned inward 
through itself, and not by any outward Deter- 
minant. 

Elemental Feeling has, accordingly, completed 
the round of its first general stage by attaining 
Self-Feeling as this Feeling of the process of the 
Self, or the Psychosis as it is in itself, such Feel- 
ing being stimulated by itself directly, though 
ultimately by the All. Thus Feeling has mani- 
fested its primal simplicity or its Norm as Simple 
Feeling; then its self-separation as Double Feel- 
ing, which finally unites itself in the threefold 
process of the Self as Feeling. 

The preceding stage, Pain-and-Pleasure, im- 
plies self-reference, or the Feeling of Feeling. 
Feeling feels itself and hence calls for the Self 
as such. When you feel a smooth piece of 
wood, there is a sensation which pertains to a 
knowledge of the object (Intellect) ; but there 
is likewise a Feeling stimulated which is prima- 
rily a movement of the Ego, a bare Psychosis, 
yet is also a pleasure or a pain. The smooth 
piece of wood is not only felt (rouses an act of 
Feeling), but is felt to be agreeable (rouses the 
act of self-reference). Feeling feels itself as 
process; that is, it separates within itself and 



SELF-FEELING— TOTAL. 59 

refers its determination back to itself; it feels 
smooth (agreeable) to itself. Feeling cannot 
think the term agreeable, because it does not 
think at all, it simply feels. The Intellect is the 
power which gives to it language. Feeling is 
not Self -knowing, but is Self-feeling. 

In comprehending this Total Self-Feeling, the 
difficulty common to the science of all Feeling, 
rises up with a special force. Intellect has to 
know Feeling and its process, not simply feel it; 
the mind as Self-knowing has to separate itself 
from Self -Feeling, then turn back and grasp the 
same as a Feeling which does not then feel. 
And that is not all. Self -Feeling must contain 
implicitly Self-knowing as a part or stage of it- 
self, otherwise it does not feel the total process 
of the Ego as feeling, willing and knowing. 
Thus Intellect must explicitly know itself as im- 
plicit in Self -Feeling and formulate such knowl- 
edge for the science of Feeling. This will give 
the Ego knowing itself to be the Psychosis of 
Self in the present form of Feeling. 

We have already noted the Psychosis in the 
Norm or Act of Feeling (first stage), since every 
possible thought and formula must be a Psycho- 
sis. This also appears in the movement of Pain- 
and-Pleasure (second stage). But now the ab- 
stract Norm of Feeling and its concomitant or 
resonance in Pain-and-Pleasure have developed 
into their fundamental substance or genetic 



60 FEELING — ELEMENTAL. 

source which is the feeling Self. For it is really 
the Ego or Self which primordially feels, then 
feels Pain or Pleasure as the accompaniment of 
its first Act of Feeling. But Ego is essentially 
activity, process, hence the feeling Ego we may 
deem the third grand Act of Self -Feeling, the 
concrete Act, not the abstract one (as is the 
first), which is now filled with a content making 
it concrete. 

I. Accordingly, when Feeling gets to Total 
Self-Feeling, we have the Feeling of Self or of 
Ego. We see that Feeling separates within 
itself (as we have already observed in Pain-and- 
Pleasure) and then reaches back and overcomes 
the separation, uniting with itself in this act of 
self -reference. Now, the foregoing process is 
just that of the Ego, which divides within itself, 
and out of this self-division returns to itself, 
performing the primal psychical act called the 
Psychosis. But it is the Ego as Feeling thus 
dividing within itself and returning to itself, not 
as Intellect, nor as Will. For the Feeling which 
feels itself, does not yet know itself, is not self- 
conscious. It is that first self-reference of the 
Ego which is the basis and beginning of all 
mentation. Nor is Feeling self-active, as the 
Will is, going forth out of itself and grappling 
with its opposite, the world. On the contrary 
Feeling is more the passive principle of mind ; 
its very activity is to show its passivity; it seeks 



SELF-FEELING — TOTAL. 6 1 

not to transform its externality (as does the 
Will) but it turns the same back into itself, 
employing it as a means or determinant to make 
itself feel. 

Here again we may recall the basic distinctions 
in Psychology as the Science of Feeling, Will, 
and Intellect, each of which is a form of self- 
reference of the Ego. Now self -reference of the 
Ego as self-knowing or self-conscious belongs to 
the Intellect; but self-reference of the Ego as 
dominantly self-active belongs to the Will; 
while pure self-reference of the Ego, without its 
self-consciousness or self-activity, belongs to 
Feeling. To be sure the most passive Feeling 
has an element of self-activity (or Will) and 
also a strain of self-consciousness (or Intellect), 
though neither of the latter has the stress or 
dominates the Ego. When I feel, I have to act 
and I have even to know, perhaps in a faint sub- 
ordinate way. In fact, we are to see that unless 
every Feeling of the Ego had in itself the com- 
plete process of the Ego, that is, had Will and 
Intellect as well as Feeling, it could not be a 
stage or phase of the Ego. Unless the part has 
in it the reflection of the totality, it cannot be a 
part of that totality. 

In the complete cycle of mentation, therefore, 
Feeling has the fundamental essence of the Ego, 
namely self -reference, or the psychical act of 



62 FEELING — ELEMENTAL. 

self-separation and self -return, but in the main 
as unconscious and passive. 

We may now see that the Ego as Feeling 
throws out its fringe of Pain-and-Pleasure in 
every activity of itself, which also follows the 
Norm or the primal Type of itself. Thus, we 
repeat, the abstract Norm becomes real, con- 
crete, an existent entity in the world, namely 
the Ego. This has been implicit from the be- 
ginning, but now it is explicit, an actual fact, 
describable, yea self-describable in its supreme 
manifestation as Intellect. But as regards Feel- 
ing we have in the foregoing view the elemental 
principle; this is specially Tot;il Self-Feeling, 
which embraces and unifies into its process the 
three given elements : the primal Actor Norm, 
the second stage of Pain-and-Pleasure, which 
then drives forward to trhe third factor, the Ego 
which feels Pain and Pleasure. 

II. Necessarily the question rises here and 
elsewhere: Whence comes this Ego, Self, Soul? 
It has been taken for granted, inspected, or 
rather self-inspected; but has it no prototype, 
no Creator? Hardly can it stand in the Uni- 
verse in mere isolation. 

At this point, then, we have to take note of 
the counterpart of the individual Ego, namely 
the All, the Absolute, the great Totality, which 
must have likewise the process of the Ego. 
Thus the extremes of the Universe come up 



SELF- FEELING — TOTAL. 63 

before us, both of them Egos, the individual and 
the universal. Between these two extreme 
Egos lies our Psychology, which is the record of 
the one Ego, the individual finite, created Ego, 
seeking to find, to know and to appropriate the 
other Ego, its creator and his works. For under- 
standing this fact aright, we need a new nomen- 
clature; at least we need two words to express 
afresh these two extreme Egos and to suggest 
their process. Hence we shall employ the terms 
Psychosis and Pampsychosis. The latter is the 
psychical process of the All which creates the 
individual Ego in its own image, that is, as a 
psychical process. Thus the creating is implanted 
in the created, whose destiny must be to return 
and to re-create its creator. 

At present, however, we seek to catch a 
glimpse of what the feeling Ego has to do with 
the Pampsychosis. This has its own process 
composed of the Absotute (as Ego), Nature, and 
Man, who is a commingling of both. But the 
destiny of Man is to be also an Ego with its pro- 
cess; though a product he must also reproduce 
what produces him. Now the first impress of 
the Pampsychosis having its process stamped 
upon man is the process of Feeling or of the Ego 
as Feeling, or more fully stated, of the Ego feel- 
ing in itself the process of the All. 

We must often repeat to ourselves and make 
real within ourselves that every man is the child 



64 FEELING — EL E MENTAL . 

of the Universe. His original ancestor is just 
the All, and this is what he feels primarily. His 
Ego is his inheritance from his father the Uni- 
verse, and the first form or stage of this Ego is 
Feeling. And having it he has all or rather the 
All with its process which is likewise Ego (the 
Parapsychosis). To be sure he has to take pos- 
session of his heritage just through his Ego ; the 
Psychosis must be perpetually re-creating its 
source, the Parapsychosis, in order to dwell in 
harmony with itself and its world, in order to 
receive and enjoy its own. 

III. With this outlook upon what is to be soon 
more fully set forth, we turn back to our view 
of Total Self-Feeling with its process. Primarily 
we have noted that it is the third stage of the 
process of Self -Feeling in general. All three of 
these stages are contained in the statement : / 
feel Pain-and- Pleasure. First is the Feeling 
(simple), second is the Feeling of Pain-and- 
Pleasure (dual), third is my Self or " I " feel- 
ing Pain-and-Pleasure. Such is a kind of theo- 
rem or formula of all Feeling taken as it is in 
itself, abstractly, ideally. We have attained the 
feeling Self, which, however, must be seen to 
have its own inner process. 

This process we have already set forth quite 
fully in the foregoing account of Self-Feeling. 
Here we need merely summarize the result as 
follows : — 



SELF-FEELING— TOTAL. 05 

1. The feeling Ego feels itself to be Self- 
Feeling as such, as immediate, as potential — 
feels its own possibilities and inheritances human 
and pre-human. The original chaos of Feeling 
which is to become cosmos ; in it the process of 
Feeling is implicit, unborn, yet is existent. 

2. The feeling Ego in Self-Feeling/ee/s itself 
to be Self-willing also, but it is not Self-willing, 
it simply feels itself to be such. That is, Self- 
willing means here not the goino--forth to the 
outer world, but the purely internal act of self- 
separation of the feeling Ego, in order that it 
attain its complete process. 

3. The feeling Ego in Self -Feeling feels itself 
to be Self-knowing, but it is not Self-knowing, 
it simply feels itself to be such. That is, Self- 
knowing means here (in the process of Self- 
Feeling) not the self-conscious act of Intellect 
but simply the self-returning act of Feeling, its 
mere self-relation, which does not rise to self- 
knowledge, though certainly on the way thereto. 

We may now see the end and purpose of this 
movement of Self -Feeling : the unfolding of the 
threefold process of all mentation in the form 
of Feeling. The development of the feeling 
Ego this is, not its reproduction, which belongs 
to the coming chapter. The present stage 
shows the Ego with its process of Feeling, Will, 
and Intellect, but as Feeling; moreover it is this 
Ego turned inward through itself, hence we call 

5 



66 FEELING — EL EMENTA L . 

such Feeling Self-Feeling. But next this feeling 
Ego, having been won, is to be turned inward, 
not through itself, but through something ex- 
ternal to itself, which is nevertheless one with it 
in the All. A new movement of Feeling therein 
commences with a new end and purpose. 

Looking back at the three stages of Self- 
Feeling, we find that we have attained the fol- 
lowing results : the simple Norm of all Feeling 
whatsoever, then the Feeling itself in its double- 
ness, finally the Ego which lies back of all 
Feeling. These results we are to keep and unfold 
in what follows. The feeling Ego has deepened 
till it has reached down to its own process and 
made the same explicit. Still even thus it is a 
part which seeks to be the whole, and hence 
through itself it is driven forth to complete itself 
by appropriating its counterpart — the World. 
This will give to it a new content and a new 
character. 



SECTION SECOND. — WORLD-FEELING. 

The Self-feeling Ego is to take up the World 
into itself and thereby become the World-feel- 
ing Ego. The felt process of the Self we have 
just had ; the felt process of the World we are 
next to have. The latter is what really stirs to 
activity and develops the former. The World is 
the primordial teacher of the Self, calling forth 
the inner through the outer. As such educator 
the World must be grasped in its movements, 
which will always be found to be self-returning, 
or in cycles, which thus correspond externally to 
the internal movements of the Ego. 

In the previous section the feeling Ego taken 
by itself or the Self -feeling Ego was considered, 
being its own inner Determinant. But now we 

(67) 



68 FEELING. 

come to the World-feeling Ego, having the outer 
World (Macrocosm) for its Determinant. Thus 
a separation manifests itself between the two 
Determinants, the inner and outer, and two cor- 
responding Worlds rise into view — the inner and 
outer, or the Microcosm and the Macrocosm. 

Still our World-Feeling is elemental, the 
World-feeling Ego is a member of the great 
cosmical Body which determines it and which is 
distinct from it, yet is in immediate organic 
connection with it. That is, the World-feeling 
Ego is embodied, and is often called the soul. 
Thus in the present field two Bodies appear, 
the microcosmic and the macrocosmic", each 
with its own soul. At the same time we must 
not forget that these two Bodies with their souls 
are parts of the one great pampsychical organ- 
ism within which they mutually interact and 
determine each other. 

The Soul is Life, but it is something more. 
Life is the central principle (or ideal unity) of 
the Body merely; it unifies all the corporeal 
organs, but is confined to the bodily organism 
and passes away with its exit. But the Soul in- 
dicates a central principle outside of and higher 
than the Body, and uses the Body as a means for 
that principle. I give my Life for a higher end 
than Life, for my soul's existence or eternal Life. 
Soul is that Life of which the total Body is but 
an organ or member, hence Soul is the manifes- 



WOBLD-FEELING. 69 

tation of the rnacrocosmic whole which deter- 
mines Life and Body, and to which they belong. 

So we see the outer Universe with its 
process is the ultimate and ever-present De- 
terminant of the individual Ego as Soul with 
its process. The Macrocosm is what stimu- 
lates the Microcosm, which is to take up the 
movement of the former, and thus live in 
the great Whole, enacting verily the integral 
life. It is true that the All would not be itself 
unless the Ego performed its part in the univer- 
sal process, and creatively reproduced its source. 
The Psychosis is necessary to the Parapsychosis, 
e.ven if the latter be the Determinant primarily. 

And now we are to bring before ourselves the 
All determining the individual Ego to its process 
of Feeling. This All is at first outside of the 
Ego, is in the form of non-Ego, or Nature. Such 
is properly the second stage in the total move- 
ment of the All ; we begin with it as the imme- 
diate external world (Macrocosm) determining 
the individual Ego (Microcosm) which is also 
here the immediate, the given, the assumed for 
a starting-point, though this Ego has been un- 
folded in Self-Feeling. But the course of the 
exposition is to show both these extremes, as 
mediated; what is n®w picked up and taken for 
granted must be reproduced and so proven in the 
end. 

The above mentioned function of Nature 



70 FEELING. 

grasped as a whole, and employed as the De- 
terminant of the given Ego to Feeling we may 
call the Natural Totalitjr, which will show itself 
working in the following three ways. 

I. The World-Feeling as cosmical. The Nat- 
ural Totality (Macrocosm, Nature, World) de- 
termines the Ego to Feeling (here World-Feel- 
ing) directly through the individual Body as 
given, untransformed. This Feeling is essen- 
tially the cyclical, as seen in the Heavenly 
Bodies, as felt in the round of the seasons, of 
day and night, etc. The Feeling of the external 
or mechanical cycle. 

II. The World-Feeling as somatic. The Nat- 
ural Totality (Macrocosm, Nature, World) de- 
termines the Ego to Feeling (World-Feeling) 
through the individual Body transformed in 
Race, Age, Sex. This second (separative) stage 
leads to the great bifurcation of all animate 
Nature into the two sexes, whereby the indi- 
vidual Body reproduces itself as sexual, and 
thus completes its somatic cycle. 

II. The World-Feeling as reproductive. The 
Natural Totality determines the Ego to Feeling 
(which is a World-Feeling) of self-reproduction 
through the individual Body, whereby Nature as 
Totality reproduces itself. That is, Nature 
taken as a living Whole, as All-Life, has to re- 
produce itself through the self-reproduction ®f 



WOBLD- FEELING. 71 

individuals in their bi-sexual process. Thus the 
Totality of Nature makes its reproductive cycle. 

Such are the three stages of World-Feeling or 
the Ego within itself turned inward by three 
leading forms of the World's process, and re- 
ceiving their impress. This process of the 
World or Macrocosm taken by itself we may 
grasp as follows for our present purpose : first 
its simple spatial oneness, with movements in it 
external and mechanical ; then its self-division 
within itself culminating in a bi-sexual Totality 
of Nature, in order that, finally, the living 
World may be renewed and be eternally self- 
renewing. 

A favorite conception of certain philosophers 
has been to endow this Natural Totality with a 
Soul (World-Soul) in correspondence with the 
individual Body and its Soul. Plato has the 
thought, though he was not the first Greek 
thinker to broach it; Bruno started it afresh, 
Schelling elaborated it, Hegel mentions it but 
passingly. The World certainly has its process, 
which is a Psychosis, and which stirs the Ego to 
a correspondence in Feeling. 



72 FEELING ELEMENTAL. 



I. Cosmical Feeling. 

The World-Feeling Ego (Soul) is determined 
directly by the Totality of Nature (World) 
through the Body as intermediate, without 
transforming the latter (which transformation 
takes place in the next stage — somatic). The 
resultant Feeling is called Cosmical, the Feeling 
of the Cosmos, which may be said to have its 
soul also (often called World-soul). Thus the 
two souls, individual and cosmical, communicate 
through their physical bodies, producing primar- 
ily what is here named Cosmical Feeling. Each 
is a soul incorporate, separated as bodies yet 
coming together as. souls. 

The fundamental fact which Cosmical Feeling 
stirs in the soul is that the Universe is cyclical, 
eternally self-returning and therein like the soul 
itself. The Cosmos is forever rounding itself 
out in nature, and its separate elements, as sun, 
stars and earth, have the same characteristic. 
Now all the cosmical shapes rouse the primor- 
dial movement of the Ego (or soul), which is 
also a cycle (Psychosis), but unconscious, a 
Feeling. Thus Cosmical Feeling is the corre- 
spondence of the feeling Ego with the Cosmos, 
or of the Microcosm with the Macrocosm ; we 
may deem it the harmony of the individual soul 



WORLD-FEELING— COSMICAL. 73 

with the World-soul, both being incorporate and 
working through their bodies. 

© © 

Elemental is such Cosmical Feeling inasmuch 
as both bodies with their souls are organic 
parts of one Whole, and ultimately belong 
together. In fact, it is just this Cosmical 
Feeling which unites the individual with the 
Cosmos, makes him cosmical, a member of the 
grand Totality of Nature. Through it he feels 
himself to be this Totality within, and a link of 
it without; it revolves with him inside, and he 
revolves with it outside. I take up the motion 
of the cosmical All within me, and it takes me 
up into its motion outside of me. Our respective 
spheres, each with its own process, form one pro- 
cess together, which is elemental and is given in 
the present form of Elemental Feeling. 

And now we are to see this Cosmical World- 
Feeling in its own psychical movement, being 
determined by the external World to its activity. 
Such activity will be varied according to the 
diversity of cosmical Determinants, to which 
belong Space and Time for instance, as well as 
Sun and Earth. Taking these together and 
getting their process, we shall find the following 
stages in order: — 

© 

I. Cosmical Feeling uncentered, yet strug- 
gling to get a center ; the feeling of pure out- 
sideness with which the external World starts. 

II. Cosmical Feeling centered, in which the 



74 FEELING — ELEMENTAL. 

Ego feels itself to be the center of the cosmical 
cycles, beholding these with its outer vision. 

III. Cosmical Feeling self -centered , in which 
the Ego comes to feel that each cosmical bodv 
has its own center and cycle, beholding with its 
inner (intellectual) vision. 

The individual looking out upon the Macro- 
cosm feels it as a Whole. It is what stirs the 
Feeling of the Infinite, of that which has no 
bounds. The Cosmos thus starts in man the 
primal Feeling of his limit-transcending Self, 
which is the potential source of all his future 
activity. He seeks to encompass the All by 
passing from limit to limit, from Beyond to Be- 
yond — in one sense a vain search, but in an- 
other sense very fruitful. For he is driven to 
look not outward but inward for his Infinite. 

I. The World-Feeling uncentered. — Here 
we have a World-feeling Ego, but it has no 
center as yet without or within. That is, the 
Soul feels itself to be immediately one with the 
cosmical elements which determine it. The Ego 
hence feels no true inwardness, and still it feels, 
yea feels itself. In fact, it feels itself to be out- 
side of itself; even when turning inside it is 
carried ever beyond and beyond itself. Here is 
the Feeling of the World without a center, and 
our feeling Self is a part of such a World. Very 
vague is this Feeling and even contradictory 
when stated; still it exists and must be grasped. 



WORLD-FEELING— COSMICAL. 75 

Nay, it has its process with the cosraical forms 
of Space, Time, and Motion as Determinants. 

1. Space. The Cosmos or the Totality of Na- 
ture is outside the Ego and determines it to feel 
this outside as self, to be self-outside in Feeling. 
The World-feeling Ego first feels the world as 
pure externality or outsideness, which is the 
primal Feeling of Space. The World in the be- 
ginning is not only outside, but self-outside, 
chaotic, unordered, potential. And this is the 
first and naturally the easiest condition of the 
feeling Ego, for it has no self-separation, no 
self-effort. On the other hand such a condition 
is the hardest for the thinking; Ego, being so re- 

© O 7 © 

mote from the same. Still I must be in Space, 
and also it must be in me; my Ego must be spa- 
tial and feel itself spatial. 

Space is the pure continuum of the World 
without anything in it, containing only its empty 
self. It has no division, though the possibility 
of all division, which is now to become actual. 

2. Time. The Totality of Nature has in it di- 
vision, active division, which is Time as distinct 
from the static continuity of Space. The Cos- 
mos is this endless self-division within itself, as 
Space is an endless continuity or extension out- 
side itself. This Time-form of the Cosmos also 
determines the Ego to its Cosmical Feeling of 

© © 

Time, that of pure division eternally active. 
Time impresses upon the Ego that the Universe 



76 FEELING — ELEMENTAL. 

is and must be self-separative as against the 
simple, immovable fixity and self-sameness of 
Space, which is the primordial oneness of the 
All taken by itself. Space is divisible only from 
without, Time is self-divisible, eternally divid- 
ing itself within itself. 

The main point to be here noticed is that Space 
and Time stimulate correspondences to themselves 
in the Ego, which we call Cosmical Feeling 
(spatial and temporal) since the Ego within 
itself is turned inwardly by them, and is made to 
feel harmonious with these forms of the Cosmos, 
re-enacting an inner Time and Space as stages of 
the soul. Moreover we are to see that external 
Time and Space are stages of the Cosmos which 
is also a Psychosis, having a soul or World-soul 
with its process. So we catch the thought : the 
soul-process of the Cosmos with its two stages of 
Space and Time rouse the corresponding two 
stages of the soul-process of the individual. 

But there is a third stage to which we must 
pass. 

3. Motion. The Feeling of Pure Motion 
divested of every substrate may be grasped thus : 
Time, the self-dividing Cosmos, returns and 
divides Space, the undivided Cosmos, which is only 
divisible from the outside; through which pro- 
cess rises the moving Cosmos, or the Cosmos as 
Motion. Time thus measures Space, giving to 
the same a unitv which now has division in it, 



WOBLD-FEELING — COSMICAL. 77 

and is no longer the first undivided proeessless 
unity of Space. Motion begins to have, there- 
fore, the cycle in itself, even if not fully devel- 
oped. A limited body as Space-occupying when 
it moves, is always returning to occupy spatial 
limits co-terminous with those which it leaves. 
What it separates from, it goes to. Ancient 
Zeno's dialectic of Motion glimpsed this con- 
tradiction. 

On the whole Space, Time, and Motion are 
without the center, though calling for it and 
going towards it. The center of Space is said to 
be everywhere ; the center of Time is every- 
when; the center of Motion (as pure) is every- 
where through every when back to everywhere. 
Thus Motion is not a real cycle but the poten- 
tiality of all cycles. 

The individual must feel himself, not only in 
Space, Time, and Motion (external) but as Space, 
Time, and Motion (internal). Possessing them 
as Feeling, he will begin to separate them from 
their unconscious condition through Intellect, and 
thereby start to know them. Unless they were 
in him as Feeling, he could not know them, in 
fact he would never be stimulated to know them. 

Philosophy finds its first difficulty in grasping 
and formulating Space, Time, and Motion. Very 
simple and natural for Feeling, they are very 
abstract and alien for Intellect. They are the 
easiest to feel, but the hardest to think. The 



78 FEELING — ELEMENTAL. 

outer and inner worlds seems to flow together 
and coalesce in Space, Time, and Motion; the 
individual soul and the World-soul in them seem 
twinned in Siamese fashion and very difficult to 
separate. Hence it comes that Kant, the famous 
German philosopher, makes Space and Time 
subjective forms of Sense-perception, belong- 
ing to the Ego and not objective. 

We may well deem Cosmical Feeling, especially 
in its spatial form, as the first Feeling of the 
beginning Ego, as the primal turning inward 
through a Determinant (Space) which has no 
center except anywhere. And this first Feeling 
is equally indeterminate and unfixed, hardly 
more than the possibility of getting fixed. The 
movement out of Space through Time into 
Motion, though still indefinite, begins to define 
the cycle externally, and hence to start it or to 
wake it up. Indeed Motion may be said in a 
sense to wake up the Ego, not so much to itself 
as to the outer world, which now appears circling 
about it, and therein manifesting to it the primal 
order of the All. 

II. The World-Feeling Centered. — When 
we behold or seem to behold the Heavens turning 
around above us in the night, or the Sun revolv- 
ing over our heads in the day-time, we acquire 
the notion of a cycle of celestial bodies, of 
which we are the center. Definitely, materially, 
visibly does the circular movement of the Great 



WORLD-FEELING— COSMICAL. 79 

Totality now appear, and it appears circling 
about us. Space, Time, and Motion had no 
such center apparent, being disembodied, imma- 
terial, and only relatively visible, though fully 
felt. But they have become incorporate, ma- 
terialized, individualized in the multitudinous 
spheres of the physical Universe, which have a 
self-returning movement in their orbits, elliptical 
for the most part. 

Of this cyclical education imparted gratu- 
itously from above to every son of man, we may 
note the following colossal instructors : — 

1. The Solar Cycle. The Sun impresses it- 
self upon my sense of sight as revolving around 
me every twenty-four hours, rising in the East 
and setting in the West, bringing to me light by 
his presence and leaving to me darkness by his 
absence. The illuminating principle of our vis- 
ible Universe moves for me in a cycle, and my 
Ego responds in Feeling. Moreover he has an 
apparent variation in his motion; he shifts his 
place in the course of the year and returns to it, 
producing another cycle, the annual, which I 
feel specially in the change of the seasons. The 
Sun, therefore, seems to have two cycles, the 
daily and the yearly ; if it varies from the reg- 
ular cycle, the variation is seen to be cyclical, dis- 
pensing thus its gifts of the seasons as well as of 
daylight and darkness. But its chief gift to the 
Ego is the educative one, the cycle ever self-re- 



8 FEELING — EL EMEN TAL . 

turning, without which the Universe would rush 
to chaos in a day. 

2. The Celestial Cycle. When the sun has 
disappeared under the sea, another cycle makes 
its appearance by way of counterpart. The 
whole Heavens break out into stars, which also 
seem to revolve about the Ego, rising and set- 
ting, each of which must make a cycle. It is as 
if the sun had been cut into millions of shinino- 
pieces and flung by the almighty hand through 
the skies to the remotest limits of the Universe. 
But each piece insists upon being a sun and 
moving through its cycle with the rest. The 
stellar world seems to individualize the cycle, 
filling the celestial spaces with an infinitude of 
these self -returning lines. 

Thus the Ego through outer vision comes to 
feel itself the center of an infinite number of 
cycles. Impressed upon it not only day and 
night, but by day and night literally is the 
cyclical as the universal fact of Great Nature. 
Such as the primary education which the visible 
Universe gives to the Ego under its training. 
At the same time the Ego is such a cycle inter- 
nally but undeveloped. The World-soul in its 
outer manifestation is unfolding the individual 
soul into the possession of the All (the Fain- 
psychosis). The centering of the World-feeling 
Ego is a great step which the child as well as 



WORLD-FEELING-— COSMIC AL. 81 

the primitive man must take in its spiritual 
development. 

Thus by day and by night the Ego beholds 
itself a center for a complete revolution of the 
external All. It feels likewise that it has 
passed through two corresponding conditions, 
waking and sleeping, which form a diurnal cycle 
alwavs turning around. It is the center of the 
revolving Whole, and it revolves in its way with 
the same. The great fact is that through this 
experience the Ego gets centered, passing out 
of its drifting, uncentered state in Space, Time, 
and Motion to its primal cyclical condition in 
which it finds its place in the All. Thus the Self 
takes its position in the Universe, making itself 
the center thereof. 

3. The Planetary Cycle. Yet some of these 
seeming stars do not move with the rest, but 
have a motion of their own which cuts across 
the regular paths. Hence they are called wan- 
derers (planets), which assert their own particu- 
lar orbits, though these are also cyclical in the 
end. Thus the eye observing these celestial 
bodies, marks a difference, an individuality in 
the motions of some of them which seem to 
break loose from the universal frame of the cir- 
cling universe, and to go their own way. Still 
they always get back to their starting-point, they 
return into themselves. The satellite, the moon, 
is another variation of the cycle perpetually 



82 FEELING — ELEMENTAL. 

drawn round the skies. Even the comet burst- 
ing into our Solar System is cyclical and will 
return after hundreds, and in some cases possi- 
bly after thousands of years. This vast cycle, 
however, lies beyond individual vision and also 
beyond individual life. 

Such is the training of our cosmical vision by 
day and by night, which are themselves recurring 
or in a cycle. Our Ego gets centered funda- 
mentally in and through Feeling, beholding the 
whole heavenly sphere and all Its individual 
spheres sweeping around ourselves as a center. 
But not only vision, life itself moves through 
this circular course in the seasons with their heat 
and cold, and in the diurnal circle of light and 
darkness bringing into our day waking and sleep- 
ing. We live the cycles of Nature as well as 
see them. Thus man finds everywhere the cycli- 
cal Macrocosm impressing itself upon him, and 
calling for the correspondence in his Ego, the 
Microcosm. 

But now soon this external orbital motion of 
the celestial body round the center is to pass into 
the rotary motion of the body itself around its 
own center. 

III. The Wo kld -Fee ling self-centered. — 
It was a mighty step in man's training through 
the Macrocosm when he found that it has its own 
center outside of himself and the earth, and that 
every moving body of it is also self -centered, or 



WOBLD-FEELING — COS MIC AL. 83 

at least has such a tendency. Thus we pass to 
a new kind of cyclical motion in the Cosmos, 
the axial or rotary as distinct from the orbital. 
The heavenly body turns upon its own inner 
center, while revolving around its external 
center. 

In the history of science this is known as the 
transition from the geocentric to the heliocentric 
theory. The sun is center of the solar system; 
the Earth revolves around it in an elliptical orbit 
producing the seasons, and also revolves upon its 
own axis producing day and night. Such a 
statement contradicts our outer vision, we have 
now to behold the motion of the Macrocosm and 
its bodies not with the sensuous eye merely, but 
with the mental. We pass from what seems to 
what is, we have to see the Universe now as God 
sees it. 

The Ego now makes itself universal as center ; 
having centered itself in the All, it must see that 
every Ego is thus self-centered ; and then that 
every celestial body is likewise self-centered. 
That is, the self -centered Eor> begins to behold 

7 O ~ 

itself as the principle of all things ; it begins to 
feel that what the Universe is, it is, and what it 
is the Universe is. 

1. Single Rotation {Terrestrial). In the 
present sphere we note the self-contradiction of 
the sensuous world. We see no longer a rising 
and a setting sun, but the earth rotating on its 



84 FEELING — ELEMENTAL. 

axis like a wheel and thereby causing the cycle 
of day and night. Herein certainly lies a great 
training for the race out of the immediate sense- 
life. The sensuous manifestation of the physi- 
cal Universe remains, but we must view each 
part through viewing the Whole. The Earth 
taken by itself stands still, while the Sun moves 
about it, but taken as a part of the cosmical 
Totality, just the opposite is true. Hence we 
must consider the heavenly bodies together, cen- 
tering each part as we center the Whole. 

2. Associative Rotation (Planetary). Each 
individual planet of the solar system rotates on 
its own axis in its own way, at a certain distance 
from the sun, also at a certain inclination of its 
axis to its equator which helps produce climate. 
Thus it has its own individual character. 

But all the planets have their common char- 
acter in revolving about the center outside their 
bodies yet inside their orbit — which center is 
the sun. Thus they are associated, and form a 
society ; each indivividual as self -centered has its 
own life, but as centered outside in a different 
body it has a communal life. The solar system 
is thus a social system, and the planets form a 
little village of the skies. 

But this total solar system, composed of sun 
and planets, is said to be revolving around some 
far-off center, and moving in an orbit of yet un- 
calculated dimensions. But what does it meet 



WOULD FEELING — COSMICAL. 85 

in its journey? Other stellar communities, 
which must have also their cycles. 

3. Universal Rotation (cosmical). It is gen- 
erally agreed that each star is a sun, often much 
larger than our sun, with its planetary retinue, 
and the corresponding cycles, orbital and axial. 
Thus the starry Heavens, filled with constella- 
tions, is really a kind of social order made up of 
millions of communities also moving in their 
orbits. Each of these communities we may sup- 
pose to have its own law expressed cyclically. 
Thus we conceive of a Federation of Solar Sys- 
tems, to which all belong, and which also re- 
volves in some unknown way. Such, when we 
can grasp it, will be the Astral Republic. 

The Ego within itself is turned inward by the 
Cosmos, and produces the foregoing cosmical 
Feeling, wherein the Ego feels not only its own 
centering, but the universal self-centering, in 
which the Totality as well as each of its parts is 
self-centered. The heliocentric view of our 
solar system is known as the theory of Coperni- 
cus, and has a most important place in the Re- 
nascence, or the New Birth of the Spirit. In 
Philosophy the Ego comes to the front as the 
chief object of speculation. For the Ego begins 
to see its own process in the great Totality of 
Nature, and very naturally it turns back upon 
itself to find itself out. The formula of Des- 
cartes, " I (Ego) think, therefore I (Ego) am" 



86 FEELING — ELEMENTAL. 

expresses at least the search after the essence 
of the Ego. 

The relation between man and his cosmical 
environment has always been felt, and has led 
to many exaggerations and superstitions, of 
which astrology furnishes a striking instance. 
So much delusion has had its source in this 
sphere that many are inclined to regard it as 
containing nothing but delusion and fraud. But 
the Cosmos has been and still is a great educator 
of man, particularly in bringing him first to feel 
and then to understand his cyclical Self. 



WORLD FEELING — SOMA TIC. 87 



II. Somatic Feeling. 

The second stage of World-Feeling is called 
somatic since the Body is transformed by the 
Totality of Nature or the physical environment 
of the individual. In the previous stage (cos- 
mical) the Body was indeed the means, but it 
was not organically changed : it was taken as it 
existed then and there without being wrought 
over by the Totality of Nature. For instance 
Race lies in the body, even in the external color 
of it as well as in shape, size and structure of 
organs, being a product of physical conditions. 

Accordingly our World-Feeling becomes dis- 
tinctively somatic in manifestation, showing 
itself now in and through the corporeal organism 
adapted to its environment, which is of course 
still macrocosmic. The result is that every in- 
dividual, each one of us, has a Body with char- 
acteristics which have been produced by the phys- 
ical Universe, and which bring with them Feeling. 
I liave a Feeling which comes from my facial 
angle, and which is roused at the view of a human 
being who is more prognathic. 

Thus the Totality of Nature keeps transform- 
ing the Body, while this transformation has its 
echo in the Soul and Feeling. The Soul is more 
distinctly incorporate than in the previous 



88 FEELING — ELEMENTAL. 

(cosmical) stage, in which the Body was rela- 
tively implicit. But now it is intermediate 
between Cosmos and Ego and has the explicit 
stress. 

The attempt to locate certain activities of 
mind in certain parts of the body is very old and 
is always renewing itself in one form or other. 
Physiognomy sought to read the soul in the 
face; Phrenology in the conformation of the 
skull; Palmistry in the lines of the hand. Un- 
doubtedly the greatest scientific success in this 
field must be accorded to Physiological Psychol- 
ogy, which deals particularly with somatic stim- 
ulation in order to bring about psychical re- 
action. 

Somatic Feeling shows itself in three leading 
forms, all of which spring from a transformation 
of the Body by the Totality of Nature, though 
in various ways. 

I. Racial Feeling, arising from Race in which 
the Body as a whole is transformed by the Total- 
ity of Nature, but is varied according to its lo- 
cality on the earth. This variation produces 
difference of Races, out of which a separation 
of Feeling is born, Racial Feeling. 

II. Periodic Feeling, arising from the Periods 
of Life (Youth, Manhood, Old-Age), in which 
the Body is transformed by the Totality of 
Nature, but is varied according to the years 
passed through by the Individual, with which 



WORLD- FEELING— SOMATIC. 89 

variation always come changes of Feeling, here 
called Periodic. 

III. Sexual Feeling, arising from the differ- 
ence of sex in which the Body is transformed by 
the Totality of Nature, but is varied by a special 
set of organs out of which variation springs 
Sexual Feeling. 

Here it should be noted that Sexual Feeling is 
different from Reproductive Feeling. The one 
asserts the difference of the sexes, the other is 
the overcoming of that difference. There is a 
prejudice of Sex as well as a~ prejudice of Race. 
When the man will not take the woman as 
preacher, lawyer, or doctor, he manifests his 
Sexual Feeling, affirming his masculinity. The 
woman in literature has also roused protests 
which have their basis in sex. 

Somatic Feeling is, accordingly, the process 
of the Ego within itself turned inward through 
the human body transformed by the Totality of 
Nature, of which it (the body) is an integral 
part. Thus somatic Feeling is an elemental 
World-Feeling rising from some special transfor- 
mation of the corporeal organism, and dividing 
itself into three stages above given. When I 
say, "I belong to this race" as against other 
races, or " I am in this period of life " in con- 
trast with other periods, or " I am of this sex " 
and not of the other (thank the Lord), I give 



90 FEELING — ELEMENTAL. 

expression to a somatic Feeling, with its worth 
and possibly with its narrowness. 

The movement of somatic Feeling is from tbe 
body determined and transformed by the Total- 
ity of Nature to the body reproduced through 
itself as sexual. This likewise we are to grasp 
as a round or cycle in which the individual body 
returns into itself in its offspring, which is also 
racial, periodic and sexual. 

I. Eacial Feeling. — Every man is a member 
of one of the races which are usually given as 
five. Primarily Nature has made him racial in 
Body, and with this special form of the Body is 
the corresponding Feeling as somatic. More- 
over his Body is the product of a long develop- 
ment in a certain environment. 

The Totality of Nature produces a diversity on 
the surface of the earth in various ways, and 
this diversity is most strikingly manifest in the 
grand divisions of the globe. Races are geo- 
graphical, each has its locality. The Mongolian 
is found in Eastern Asia, the Negro in Africa 
except in the northern part ; the Caucasian has 
had his home in the lands around the Mediter- 
ranean in Northern Africa, and also in Western 
Asia and in all of Europe. Thus the Eaces 
have seemingly developed in different grand 
divisions of the Earth's surface, being determined 
and differentiated by physical conditions, or the 
Totality of Nature. These geographical bound- 



WOELB-FEELING— SOMATIC. 91 

aries of Eace still prevail, though they are being 
broken into on all sides by the Caucasians of 
Europe. 

The marks of Eace are, therefore, indelibly 
stamped upon every human organism and are 
read at a glance. Every man recognizes at once 
and primarily the man of a different race, and 
draws the racial line. He manifests his racial 
Feeling, and probably his racial prejudice. As 
if a printed page he peruses the conformation 
of the head, the more or less protruding jaw, the 
shape of the nose, the slit of the eye, the kind 
of hair : all of which and much more are printed 
on the skin of man in a printer's ink of many 
colors. 

The simplest classification of the Eaces — 
simplest, because most manifest — is that ac- 
cording to color, which is best seen in the follow- 
ing scheme : — 

1. The White Race — Caucasian, the domi- 
nant Eace at present, with a tendency to rule 
other Eaces. 

2. The Black Race — the least developed phy- 
sically and institutionally, with the least racial 
Feeling probably. 

3. The Yellow Race — The civilized counter- 
part of the White Eace. More nearly allied to 
the Yellow Eace than to the White or Black are 
the Malay with a brownish-yellow tinge, and the 



92 FEELING — ELEMENTAL. 

American (Indian) with a reddish-yellow tinge 
( copper-colored) . 

That there is a great process going on between 
these Races at present, is apparent to all who 
can read a newspaper. It looks as if the future 
World's History is going to be racial more than 
national, having been chiefly the latter hitherto. 
The historic process of Nations is to be widened 
into that of Races and is to pass out of Europe 
and her colonies into all the grand divisions of 
the globe. 

In particular the American Republic has to 
grapple with the problem of the Races, whose 
chief difficulty lies in racial Feeling. We have 
in the midst of our population the extremes, the 
White and the Black, not to speak of the van- 
ishing Red man. In the outlying territory is the 
Brown Philippino, along with various other 
racial layers. Nor should we leave out of the 
account various backward elements of our own 
Race. Europe never had such a problem, not 
even Rome; its political units have been nations 
of the same Race. But now the political units 
are getting to be the different Races which are 
working toward some kind of an institutional 
union. 

II. Periodic Feeling. — In every individual, 
whatever may be his Race, there are Periods of 
Life through which he passes, and which mani- 
fest themselves in a change of his Body. These 



WORLD- FEELING — SOMATIC. 93 

corporeal changes determine Feeling; every per- 
son feels different at different times of Life, 
he is not the same in old age as in boyhood. 
Thus somatic Feeling is not only racialized, but 
individualized, and moreover diversified in every 
individual according to successive Periods of Life. 
Such periodic Feelings spring from periodic 
transformations of his Body which have their 
course or cycle. They are differentiated in 
Time, while the Races are differentiated in Space. 
These somatic Periods are the work of Nature in 
the organism and outside of it, the work of 
Nature's Totality. 

As the human organism receiving the sun's 
rays is transformed into a kind of spectrum 
which shows its varied colors in the skin of the 
several Races, so that same sun manifests in that 
same organism its daily rise, culmination and 
decline, as well as its yearly circle of the seasons, 
in which Nature is born again, matures and 
declines. Wider still than the daily and yearly 
cycles, is the Period. The Body has thus a 
Feeling of the World and its movement (World- 
Feeling) which reflects itself in the above men- 
tioned cycles, and permanently in the so-called 
Ages of Man, which may be ordered in many 
ways. Shakespeare has the well-known seven, 
but they are presented on their negative side by 
the melancholy (pessimistic) Jaques. Simple 
and more organic is the following. 



94 FEELING — ELEMENTAL. 

1„ Youth moves physically from being born 
(infancy) to being sexed (adolescence). This 
is the period of acquisition, of education, of mas- 
tering both in body and in mind the racial 
heritage. The individuality of nature is made 
complete by sex. 

2. Manhood is physically sex realized, the 
individual does not remain a mere individual, but 
becomes the generic process which reproduces 
the individual. With this natural element is con- 
nected a corresponding spiritual trait of creating 
through Will and Intellect. Or we may say 
in abstract terms, the individual universalizes 
himself. The character of the sexual and the 
reproductive Feelings which form the basis of 
this division into Periods, is set forth under the 
next head (of sex). 

3. Old- Age has the tendency to break with 
the living Present, and to turn toward Past and 
Future. The vital vigor declines, the elasticity 
of the Body becomes hardened into routine, cus- 
tom, regularity. The Spirit may follow the 
Body or it may rebound from it and become 
more active and original than ever. The Nine- 
teenth Century has been famous for its great 
old-men. 

The Feeling of Old-Age gets to know itself 
by the contrast with the Feeling of Youth, which 
hardly knows itself but feels itself with all the 
greater intensity. Hence Old-Age is more self- 



WOBLD-FEELING — SOMATIC. 95 

conscious, more reflective. In fact we see that 
these three Periods are in the main dominated by 
Feeling (Youth), by Will (Manhood), and by In- 
tellect (Old- Age). Undoubtedly there are many 
fluctuations and exceptions in this Psychosis of 
the Periods of Life, still it holds good in general, 
and has long been recognized. 

It is evident that each of these Periods is 
capable of sub-division. Particularly Youth as 
the time of education must be separated -into 
special epochs from the suckling (and even from 
the pre-natal condition) through various school- 
ages. Moreover Youth passes through a far 
greater number of changes in a brief time than 
either of the other two Periods, since it has to 
re-enact in small the evolution of its race. 

III. Sexual Feeling. — In the Body sex is 
manifested organically, having its own organs, 
with their corresponding Feeling which hence be- 
longs to the somatic class. In the preceding 
Periods of Life Nature changes the Body sym- 
metrically, all parts being transformed equally, 
though some member may become disproportion- 
ately old through some defect or injury. Bat 
sex is individualized in a special part, and sexual 
Feeling is correspondingly special, not general 
like the Feeling of Age (periodic). You feel 
young or old all over and all the time, though in 
this sphere too there are variations. 

The fact before us here is the sexing of the 



96 FEELING — ELEMENTAL. 

living Universe. There is this line of separation 
through all life from the highest to the lowest 
vegetable as well as animal. Nature dualizes 
itself into the two sexes, male and female. It 
makes each individual a half, so to speak; the 
two halves of humanity are said to be almost 
equally divided, as if there was some kind of 
control in this matter. The Totality of Nature 
splits itself into two sexual halves, making every 
individual even pre-natally on one side or the 
other. As to race each person is the whole 
of it; but as to self he is only the half of it — 
Man and all living creation being bi-sexual . 

Many duties of life divide on the sexual line. 
Man has sexual Feeling in all that he does ; the 
same is true of woman. He goes forth into the 
world, does its business, fights its battles, rules 
its political Institution. He does not like being 
governed in the State by woman, who sways par- 
ticularly in the domestic sphere. The dual sexual 
Feeling thus tinges human existence through and 
through, dividing it into symmetrical moieties 
which form or ought to form an harmonious 
Whole. This division of sex pays no attention 
to other divisions such as Race or Age, but 
cleaves across them both through their whole 
length, and reaches down to the first forms of 
life. 

So we bring before us this great fact of sexual 
separation throughout the Totality of Nature. 



WOBLB -FEELING— SOMATIC. 97 

It has always excited wonder and speculation, 
particularly about its origin. Plato has fabled of 
a unisexual being, who was primordial, and who 
became bisexual. But a more famous passage is 
the following: "And the Lord God caused a 
deep sleep to fall upon the man, and he slept. 
And he took one of his ribs" and made the 
woman. Man is thus conceived as unisexual at 
first, and out of the first sex the second is 
created. Then the Race becomes bisexual. 

Along with the problem of origin rises a more 
searching question : What is the ground of this 
separation into sexes? To the end that the in- 
dividual reproduce himself and thereby preserve 
the species, the Race. But herewith a new 
kind of Feeling conies into view, springing from, 
yet quite opposite to the sexual Feeling in the 
proper sense. For sexual Feeling affirms the 
separation into the two sexes, while reproductive 
Feeling unites them. 

In the Totality of Nature the component parts 
of the sexual process are male and female ; to 
these the offspring must be added as the end and 
purpose of this process. But the offspring is 
also sexual, in this respect following one or the 
other of its parents. Hence with it the process 
begins over again, and we see what may be called 
the somatic cycle or round complete, ever return- 
ing into itself. Such is the pivot of the great 

7 



98 FEELING — ELEMENTAL. 

Natural Whole of Life turning on the self-re- 
production of the individual body. 

But this vast process with its varied reflex in 
Feeling cannot be here given; we can only make 
brief mention of the human sphere: woman, 
man, child. 

1 . We place the Woman first in the psycho- 
logical order, since she undoubtedly represents 
the stage of Feeling more than the man whose 
distinctive trait in the present relation is rather 
the Will. Her Ego is inclined within itself to 
turn inward at the outer Determinant ; the world 
stimulates her to Feeling more than to Action, 
though she is not without the latter. Nature 
has made her part a recipient one in the repro- 
ductive process ; she overcomes her one-sidedness 
of the sexual separation by the acceptance of 
what comes instead of taking the offensive. 

2. The Man, as already indicated, is Will 
when considered as a part of the psychical process, 
of which both Man and Woman are stages. And 
yet each must have the total psj^chical process of 
which each is a part, in order to be a part or 
member thereof. Nature has made him the ag= 
gressive, assailing, outward-going element of the 
total human Psychosis ; he goes forth into the 
world to transform it, to re-create it. And of 
this kind is the share that he has in the present 
process of sex. 

3. The Child is the result and end of the 



WOBLD-FEELING— /SOMATIC. 99 

somatic process as sexual, the third stage of it, 
and its fulfillment. If the mother is Feeling 
and the father Will, the infant ought apparently 
to be Intellect, which sounds contradictory. 
Developed Intellect the Child is certainly not ; 
rather is it Feeling, as all Youth is dominantly. 
Still the main function of child-life is to know 
the World; and this knowing is the process of 
Intellect. In play, in school, even in mischief 
the Child is grappling with objects that it may 
know them for its future activity and culture. 
In this sense the Child is mainly an intellectual 
process, and its Feeling is for knowledge, not 
always, however, by way of the school. Thus 
the vocation of childhood is to rise from an 
emotional toward a rational state of mind. 

If we accept the idea of progress, of evolu- 
tion, of a continued betterment of the human 
race on the whole, we have to say that in the 
average the Child is an improvement on the pa- 
rent, is greater mentally and morally. Bela- 
tively therefore he has more Intellect. Every- 
body knows the many individual exceptions to 
this statement. We are, however, speaking of 
the total movement of mankind. Every parent 
feels some such possibility in his infant and 
prays that it may become reality. Hector on the 
walls of Troy takes his boy Astyanax in his 
arms and holds him up toward Heaven with the 
fervent petition to the Gods; "May he be a 



100 FEELING — ELEMENTAL. 

better man than his father! " Such a possibil- 
ity even the hero feels to be in his child, 
imaging harmoniously in his soul's supplication 
the movement of humanity. 

Hence comes the interest in the Child as the 
bearer of all future progress and civilization. 
With every people who have faith in their own 
worth, and who wish, therefore, to perpetuate 
their social and political life, the education of 
the Child is becoming a chief national end, and 
is calling forth a new Institution just for this 
purpose. Not simply one is to be educated to be 
ruler and the rest to be ruled, but all must be 
educated to be rulers and ruled. 

The Child is the product of two reproductive 
processes united ; he inherits traits from each 
parent separately, but he also inherits from both 
taken together, what neither has separately as 
individuals, namely himself, his own individ- 
uality. For he is the product of both, not of 
one or the other. Something is added to every 
born Ego from the stream of descent. Each 
parent is the product of the process of his or 
her parents, and so has something which neither 
had, and which may be transmitted. Heredity 
means not simply the transmission of what is 
like to the ancestors but also of what is different. 
This difference lies in the very nature of the 
reproductive process. This fact comes out 
strongly in the improvement of the breed of ani- 



WOBLD-FEELING — SOMA TIC. 1 1 

mals and also of vegetables. If their creative or 
reproductive process is protected by domestica- 
tion, there takes place an evolution which im- 
parts something more than the transmitted qual- 
ities of individual ancestors. But in man the 
great inheritance always is his limit-transcending 
nature. 

Here we have reached the conclusion of the 
somatic process as determining World-Feeling 
and have found its purpose to be the reproduc- 
tion of the individual body. But this body 
reproduced is still sexual, and must reproduce 
the same process which produced it, and thus the 
creative round begins anew with every repro- 
duced individual of Nature, who is endowed by 
inheritance with the same originative Feeling 
which gave to it its own origin. Such we name 
the somatic cycle, the cycle of our own bodies, in 
contrast with, yet also in deep harmony with the 
outer cycle of the heavenly bodies which we 
observed in cosmical Feeling. 

Though the self-reproductive individual drops 
back into sex and its division, he has brought to 
light a new and greater process, namely that of 
the self-renewal of all Nature through the self- 
renewal of the individual. This gives rise to a 
new kind of World-Feeling, in which the Ego 
feels the universally reproductive energy of the 
Totality of Nature. 




102 FEELING — ELEMENTAL. 



III. Reproductive Feeling. 

In order to understand the present Feeling, we 
grasp the Totality of Nature in itself, or the 
World in its complete self-reproducing process. 
We recollect that in the movement of Self- 
Feeling we reached in its third stage (as Total 
Feeling) the complete process of the Ego in 
itself, or as the subjective Psychosis. In like 
manner we have at present reached the third 
sta^e of World-Feeling, in which the E?o feels 
the total World-process as self -reproductive. 

In thinking out the problem before us, we may 
first ponder the following proposition: the Ego 
feels the World-process, or the World repro- 
ducing itself through the self-reproduction of 
the individual. The renewal of the World is the 
renewal of all its individuals. Thus the individ- 
ual as self-renewing or self-reproducing deter- 
mines the living All as self -renewing or self- 
reproducing, which in its turn determines the 
individual to be self -renewing or self-reproducing. 
Let the reader observe this new total cycle of 
self-reproduction in the individual, in the world, 
back to the individual. Such is what the World- 
feeling Ego finally feels as its complete mani- 
festation. 

Another fact we may note at this point : the 



WOELD-FEELING — EEPRODUCTIVE. 103 

individual Body with its process (somatic) does 
not now determine the feeling Ego, but is deter- 
mined by this Ego and reduced to being a part 
of its present process of Reproductive Feeling. 
Thus we distinctly pass from Life which is cor- 
poreal to Soul which is supra-corporeal, using 
the body for its purpose, and making the same a 
member of a greater Whole. Hence we are no 

longer in Somatic Feeling which reached its con- 
es o 

elusion in the self-reproduction of the sexual 
body. But now this process is subordinated to 
the self-reproduction of the living Universe. 

So the new individual comes to light — the 
purpose and end of the sexual separation of the 
Totality of Nature. We have seen how the All 
as Life, the All-Life, divides within itself and 
becomes sexual in order to re-create itself. The 
object of the All (as vital) is to produce the new 
individual who keeps the process going by repro- 
ducing himself. The child is not only the 
renewal of both parents, but of the whole Uni- 
verse, by which it is reared as well as by father 
and mother. The sun and moon and planets 
take part in the training of every child, giving a 
cosmical education, as we have already seen. 
His body is transformed and made racial; then 
he is also sexed, that he may participate in the 
reproductive process of the Universe and keep 
it moving. Thus he is a link of the All as it 
returns into itself and remakes itself in a per- 



104 FEELING — ELEMENTAL. 

peturtl round of creation. On the other hand 
he individually must make this round also, par- 
ticipating in the reproductive process of the 
Universe in order to get and to beget himself in 
harmony with the movement of the All. 

Here likewise we are to see the fundamental 
movement of the Psyche, the Psychosis, which 
manifests itself both as soul of the Universe and 
soul of the individual. There is the first undif- 
ferentiated unity, then the separation into the 
sexes, out of which state both Man and the Uni- 
verse are to return through the reproductive pro- 
cess, which makes creation creative. Such is 
the Psychosis underlying and determining what 
w T e have above called World-Feeling, of which 
Reproductive Feeling is the third and self- 
returning stage. 

But in Reproductive Feeling taken by itself 
there is also the Psychosis as has been already 
indicated. Man, Woman and Child form a 
Psychosis, are parts of a process including them 
all. Yet each member of this process is also a 
Psychosis, being a Psyche, an individual soul or 
Ego, which is now the produced, though at the 
start (in cosmical Feeling) it was taken for 
granted. 

These discursive statements we may bring to- 
gether in the following order which indicates the 
underlying thought in its general sweep. 

1 . The Universe grasped immediately can only 



WOBLD-FEELING — BEPBODUCTIVE. 105 

be self-reproductive, for there is nothing outside 
of itself to produce it or to cause its reproduc- 
tion. The All or the All-Life must be conceived 
as dividing within itself and generating itself; 
it is the self-reproductive process within itself. 
The Universe is its own Self-Life, the rounded 
Totality of animate existence, ever turning back 
upon itself and reproducing itself. 

But what is the pivot upon which it thus turns? 
For it is making its vital cycle now, not its me- 
chanical, as in Cosmical Feeling. 

2. This pivot is the individual with its self-re- 
producing process through the sexual separation. 
We have already in somatic Feeling noted this 
process which manifests itself especially in 
Woman, Man, and Child, returning to itself in 
the new sexed individual (offspring). We call 
it the pivot (or the axis) since all animate Na- 
ture renews itself through the self -reproducing 
individual, vegetable and animal. The living 
Whole of the World divides itself on this line of 
sex from top to bottom, and out of this division 
it returns to itself and forms its process of All- 
Life through the process of the individual, who 
is driven thereto by what we above designate as 
Eeproductive Feeling. 

The individual sexed or halved by the Totality 
of Nature, feels his halfness, feels his lack of 
being a Totality in himself ; and so he seeks the 
other half or the other sex in order to complete 



106 FEELING — ELEMENTAL. 

himself as a self-creating Whole. For he feels 
this Whole, though he is not it corporeally; this 
Feeling is what drives him to make himself en- 
tire through the process of reproducing himself 
as individual. He is not wholly himself till he 
recreates himself. 

The Body is not transformed in the present 
sphere, hence it is not somatic in the sense above 
given. Nor is this the Body of the cosmical 
sphere, in which it was taken as a whole receiv- 
ing the impress of the Macrocosm and its cycles. 
Thus we have here a new stage of the World- 
Feeling, which is now determined by the Total- 
ity of Nature to the reproduction of the indi- 
vidual hitherto given or taken for granted. The 
reproductive process presupposes also the dual- 
ism of sex whose separation and isolation, and 
we may say selfishness it must overcome by the 
Feeling of completeness through another of the 
opposite sex (Love), which Feeling is realized 
in the family. 

3. Each living thing is a self-reproducing in- 
dividual with its own round of life, moving 
through its orbit of birth, bloom, decay. The 
entire organism of Nature is, therefore, com- 
posed of an infinitude of living cycles, crossing 
each other, intertwining, strugglingfor existence, 
and forming the colossal panorama of the All- 
Life. We may compare these vital orbits of 
animate objects in all their varied interaction to 



WOULD FEELING — BEPBODUCTIVE. 107 

the vast complex of the cosmical orbits drawn 
through the skies by the numberless heavenly 
bodies of every description. From both cases 
we see that the Natural Universe, as a whole 
and in its parts, moves in self-returning cycles, 
whether these be external and cosmical or inter- 
nal and reproductive. 

Thus all living things with their individual 
process form a Social Whole, or animate Uni- 
verse, which i3 determined by them reproduc- 
tively, yet which in turn determines them repro- 
ductive^. 

The World-Feeling has now become reproduc- 
tive, determining the individual Body to repro- 
duce itself, and thereby to reproduce, for its 
part, the living All. This is the final purpose of 
World-Feeling, which always works in and 
through the human organism, and brings it at last 
to complete its cycle, by turning it back upon itself 
and causing it to reproduce itself and the World. 
This is the cycle of Nature in the individual, who 
reproduces himself in another individual, his 
offspring, going back to his pre-natal starting- 
point, and passing through birth and youth 
again. Such, too, is the movement of 
World-Feeling herein set forth : as cosmical 
it assumes the Body as something given, as 
somatic it transforms the Body in its parts and 
organs, as reproductive it re-makes what it as- 
sumed at the beginning in Cosmical Feeling. 



108 FEELING — ELEMENTAL. 

Thus reproductive is a return to the first or 
given Feeling, which it accounts for in the true 
way, namely by creating it anew, wherein the 
sexed individual becomes generic, creative of 
itself, by returning to itself out of the sexual 
dualism through another individual of the oppo- 
site sex. 

Here we have the natural basis for the Family, 
which has also its institutional element, by which 
the union of two sexes is elevated out of its 
purely physical side and made permanent. 

With the idea of the Individual reproducing 
itself (axial) and in this act also reproducing the 
animate Universe (orbital) in connection, of 
course, with all other living individuals, we have 
reached the conclusion of Reproductive Feeling, 
and also the greater movement including it, 
namely, World-Feeling. The individual with 
which we started as assumed has now been gen- 
erated, having been through Feeling turned back 
upon itself and made to reproduce itself, and 
therewith also the World-Life. The Ego from 
being a recipient of the Totality of Nature, has 
wheeled about on its own axis (so to speak) 
and reproduced itself, and with itself the Total 
ity of Nature. Such is the cycle of the present 
sphere of the World-feeling Ego, embracing both 
the Ego and the World as self-reproductive. 

Casting a glance over this entire field, we 
observe a common movement in all three stages 



WORLD-FEELING- — REPBOD UCTIVE. 109 

of World-Feeling. Cosmical Feeling brought 
out the axial and orbital cycles and also that of 
the Totality of Nature as determinants. So- 
matic Feeling ended in a similar movement of 
the sexual individual with its reproduction and 
return to itself as a new individual. Reproduc- 
tive Feeling manifests likewise in its way an 
axial, orbital, and universal cycle — the individ- 
ual self-renewal in itself, the individual self- 
renewal as means for renewing the living All, 
finally the universal self-renewal of the living 
All, or the animate Universe. 

Still the self -reproductive process of the ani- 
mate Universe or of the World is an outside 
process in the sense of producing individuals 
which are born in separation, and remain in 
separation to the end — this being the second or 
separative stage of the present sphere. But the 
true Universe as the complete All is an inside 
process, self-reproducing through itself, since 
there is no outside to the Universe ; even the 
self-reproducing individual is now inside the 
total process, and a part or stage of the same. 

But now comes the thought that every part or 
member of any Whole must have the process of 
that Whole within it as its own ideal principle or 
soul in order to be such part or member of the 
given Whole. The individual as part or mem- 
ber of the Universe must have the latter's pro- 
cess within itself as its very Self or Soul in order 



1 10 FEELING — ELEMENTAL. 

to be such individual. This is now the Ego 
itself produced by the All, the child of the Uni- 
verse with the latter's process. 

Herewith we have come to the end of World- 
Feeling which has the World as its determinant 
more or less external, and we have reached the 
feeling Ego which has within itself the self- 
creative process of the Universe as its very 
essence. W T e must now conceive the self-gener- 
ating All as producing the individual and impart- 
ing to the same its own universal process, thus 
calling into existence the conscious Self or Ego, 
which as Feeling is the Feeling of the All or 
All-Feeling. 

With this thought we have moved into a new 
stage of Feeling, which we call All-Feeling, and 
in which we are to witness the unfolding of the 
new individual as Ego, with its All-process. The 
Universe is now felt in its self-creating move- 
ment: first as the one primal Whole, secondly 
as self-separating, thirdly as returning out of 
this self-separation to its concrete unity. Such 
becomes the movement of the Ego within itself, 
stamped as it were by this self-creative process 
of the Universe, whereby we designate it as con- 
scious. This is a great new dawning in the 
history of man who now begins to possess con- 
sciousness. Mind as conscious is eternally self- 
begetting, self -creative, like its first parent, the 
Universe, who endowed this conscious Mind 



WOULD FEELING — BEPROD UC TIVE. 1 1 1 

with his own self-creative power, which enables 
thought not only to create itself, but to re-create 
its parent, the Universe. 

We may use somewhat more familiar terms, 
but more vague, to express the order which we 
have passed through. (1) Life — the self- 
reproducing individual in himself, or as physical 
Body, reproduces another individual as Body — 
the corporeal round. (2) Soul — the self-repro- 
ducing individual as pivot reproduces the Total- 
ity of Nature, not merely single Life but the 
All-Life — the mundane round. (3) Conscious- 
ness — the self-reproducing individual repro- 
duces, not another individual, nor the Totality 
of Nature, but the absolute Totality or the 
Universe within itself, which thus has created 
after its own image (or process) the individual 
as conscious Ego. 

Consciousness has probably given more trouble 
to the psychologist than any other mental activ- 
ity, with the possible exception of Free-Will. 
It is often said to be indefinable, being that 
through which everything else is denned, but 
not itself. Some regard it as feeling, others as 
knowledge, still others as volition. We shall 
find that it is all three and yet neither. Then 
its origin has given much trouble. Is it a state 
of the nerves or does it come from some other 
source? A distinguished psychologist has pro- 
posed to drop tne term from the science, as if 



1 12 FEELING — ELEMENTAL. 

the difficulty lay in the word and not in the 
thing. Other psychologists will keep any view 
of its origin out of psychology proper as such a 
view belongs to metaphysics. Only the pheno- 
mena of Consciousness belong to the psycholog- 
ical domain, and can be truly known. 

These limitations we shall have to disregard. 
Undoubtedly the word has several meanings, 
according as it is applied to larger or smaller 
fields of the self-recoo-nizinof or self -relating mind. 
But such an obstacle is found everywhere in the 
formulation of thought. Consciousness, which 
for us is the Ego as All-Feeling, must be seen in 
an order from which flow all its divisions and 
their definitions. 



SECTION THIRD. — ALL-FEELING. 

We have now come to a new stage of Feeling , the 
Feeling of the All, or the All-feeling Ego, which 
feels the Universe as self-reproductive. It is the 
process of the Ego within itself turned inward 
by the process of the All and determined by the 
same to its own inner self-reproduction or self- 
activity. Such Feeling is still elemental; the 
All-feeling Ego is still in an organic unity with 
the All determining it. But it differs from the 
two previous stages of Elemental Feeling, Self- 
Feeling and World-Feeling; in the former the 
Ego reaches the point of feeling its own inner 
process (as Total Feeling), in the latter the Ego 
reaches the point of feeling the process of the 
external world or of the Totality of Nature, 

8 (113) 



114 FEELING— ELEMENTAL. 

whereby this is self-reproductive. All-Feeling, 
however, is determined by the All ; it is the All- 
feeling Ego which is stirred by the All to feel the 
All and its process, not simply the process of the 
Self or of the World. The Totality now deter- 
mines the Ego as Feeling to feel the Totality. 

All-Feeling is, therefore, the third stage of 
Elemental Feeling, and forms a Psychosis with 
the two previous stages, Self-Feeling and World- 
Feeling, embracing them both in one process. 
The interaction of the two psychical movements 
of the Self and the World is that which is to be 
reflected as Feeling in the Self. Or the Self as 
All-Feeling is to take up both itself and the 
World into its own process of Feeling. 

In World-Feeling the feeling Ego came to feel 
the self-reproductive process of the Totality of 
Nature, which pivoted upon the individual self- 
reproducing. Thus the Totality of Nature took 
up the individual into its process. But now it is 
taken up in its turn by the individual which in 
consequence feels itself within itself to be the 
self-reproductive process of the All, which means 
that the conscious Self has arrived, that the Ego 
has attained consciousness, self-dividing yet 
self-returning wholly within itself. 

Our leading proposition under the head of 
All-Feeling is, therefore, that the conscious Ego 
here reached has in it the Feeling of the All as 
self -reproductive process, is properly All-Feel- 



ALL- FEELING. 115 

ing. Every act of consciousness is the individ- 
ual feeling the Universe as self -creati 112;. The 
conscious Ego has the self-separation and self- 
returning power of the All whose process it re- 
enacts in its movement. The consciousness of 
the individual is, therefore, the impress of the 
Great Totality upon Man, who has to be inter- 
nally the All in order to be conscious. 

Let us take an example. The conscious Self 
not only sees yonder object outwardly, but sees 
itself at the same time inwardly performing this 
act. It turns back upon itself and beholds itself 
separating from itself and then returning to 
itself with the external percept. Now this inner 
process of the self-separating and self-returning 
Ego is the truly universal one, that of the Uni- 
verse eternally self-creating, which process the 
Ego has to pass through in order to see con- 
sciously. Nothing in the Universe has the 
Ego's process except the Universe. The indi- 
vidual thing outside of it can stimulate it, must 
stimulate it to behold the All in beholding the 
part. Lying back of my sensations, my voli- 
tions and my thoughts is my conscious Ego, 
which as conscious has in it immediately the 
process of the All, or is the Feeling of the All. 
Now this process in the Ego and in each of its 
activities has been designated by a special name, 
the Psychosis. 

We have already found that the process of the 



1 1 6 FEELING — ELEMENTAL. 

Ego in itself, or as purely psychical, has the three 
forms — Feeling, Willing, Knowing. But now 
we find that each of these forms has behind it 
consciousness, or the Ego as conscious, as Psy- 
chosis, re-enacting in the individual the self-sepa- 
ration, and self -returning All, which is properly 
its source. We shall set down these points in 
order: (1) I feel, will, and know; (2)1 am con- 
scious that I feel, will, and know; (3) this con- 
sciousness of mine is the All-process in me, which 
I feel as present and active (All-Feeling). 

Such may be deemed the basic act of Mind. 
Not till the self -reproducing process of the Uni- 
verse is internalized in me, this individual, am I 
universal, or a mental member of the Universe, 
having its self-creative movement in me as an 
ever-active Feeling. Consciousness is the mark 
of humanity. Every animal, yea, every vegetable 
is a physical member of the self-reproducing 
Universe, participating in its self -reproduction. 
But when the Ego feels itself to be All-Feeling, 
feels within itself the self-reproducing process of 
the All, it has become Mind, Spirit, Conscious- 
ness. To sense even the particular external 
thing, it has to reproduce internally the Universe 
which creates that thing of sense. 

Self -Feeling (first stage of Elemental Feeling) 
is now to reproduce itself, not merely to find 
itself as already existent. The Self -feeling Ego 



ALL FEELING. 117 

we came upon in Total Feeling, as it lay back of 
the process of Feeling, Willing, and Knowing. 
But how does it get to be? We are to penetrate 
behind it and see its origin. This origin, as al- 
ready stated, lies in the self-reproducing Uni- 
verse, which gives to the Ego All-Feeling and 
makes it conscious. 

The Ego as Consciousness is self -creative 
wholly within itself, making itself over in a per- 
petual round of self -activity, which is its primor- 
dial gift from the Universe also eternally self- 
creative. But in this getting of Consciousness by 
the Ego there are stages, we behold a movement 
which must be set forth. The Self internalizes 
gradually the self-reproducing Universe, which 
in some special form of itself stimulates the indi- 
vidual to the act of inner self-reproduction, to 
All-Feeling. 

It is the object of an exposition of All-Feeling 
to show the various stages of the same as it un- 
folds in the All-feeling Ego as determined by the 
All in its self-reproducing process. For this All 
has as its end to determine the Ego to determine 
itself, to assert its own freedom as self-reproduc- 
tive or self-conscious, and thus to liberate itself 
from the stage of Elementalism, that is, of being 
determined immediately by the All as an organic 
part of itself. The All-feeling Self must attain 
finally the point of determining its Determinant, 
of determining the All which determines it. 



118 FEELING — ELEMENTAL. 

The stages in this movement of All-Feeling or 
of the All-feeling Ego, from being wholly deter- 
mined by the All, to its determining the All are 
as follows : — 

I. Feeling of the Endowed (Pre-conscious) 
Self; the sphere of what is often called natural 
endowment, the gift of nature to the Self, which 
is wholly determined by the same. Yet the Self 
must have the capacity to receive. 

II. Feeling of the Conscious Self; the indivi- 
dual Self begins to determine itself and hence to 
separate from the All which determines it; the 
sphere of interaction and struggle between the 
two sides. Eise of Subject and Object. 

III. Feeling of the Free Self; the Self now 
not only determines itself against its Determi- 
nant (the All), but determines the same. 

It should be observed that in the course of the 
exposition we shall employ three terms express- 
ing essentially the same fact, but from different 
points of view: these terms are All-Feeling, 
Consciousness, and the self-reproducing All as 
individual Ego. We may put them together in 
the statement that the Ego feels the All in be- 
coming; conscious. 

Such is the round of All-Feeling as here con- 
ceived, in which the feeling Self is a member of 
the Universe felt, being inside (so to speak) the 
determining All. Moreover each is self-repro- 



ALL -FEELING. 119 

during within itself; this power has been im- 
parted by the All to the individual Ego, which 
is thus the latter' s child. Now this child, at first 
determined wholly by the parent, we shall see 
develop till it determines its parent. 



120 FEELING — ELEMENTAL. 



I. Feeling of the Endowed Self. 

There is a pre-conscious state of the Ego 
when it is ready to receive its endowment from 
the All-Giver. This state is the potential one 
for the coming Consciousness, which is the 
primordial gift of the Universe giving itself to 
man in order to make him man. That is, the 
All imparts its self-reproductive process to the 
Ego which thus becomes internally self -creating, 
or the primal Psychosis as the All-feeling Self. 

But man had already the capacity to receive 
and to appropriate this gift. Whence such a 
capacity? This we are to see in the Ego as Re- 
productive Feeling, in which the individual 
exercises its own self-reproductive power and 
thus makes itself the pivot of the process of the 
All. Having assisted in producing the animate 
Universe, the individual has the latter in itself im- 
plicitly and is a part of the great Whole and its 
process. Such is its capacity for being endowed, 
its potentiality which is now to become real. 

What then is the endowment which the All 
imparts to the Ego, of course with the latter' s 
capacity and co-operation? It is in itself a pro- 
cess with stages of its own, though it be also a 
stage of a larger process. The endowed Ego we 
shall classify thus : — 



FEELING OF THE ENDOWED SELF. 121 

I. The general Gift, given to every Ego that 
it be Ego. 

II. The special Gifts, indicating how the 
endowment varies in individuals. 

III. The absolute Gift, which is the All en- 
dowing the Ego with its own self-creative power. 

Popular speech furnishes a hint of the present 
sphere when it designates a man as gifted by 
Nature, which thus endows his Soul or Self with 
a certain mental or spiritual attribute. The 
mind .therein is recipient, receiving from the 
outside a present, really the present of itself 
as having this particular bent or talent. Its 
donor is declared to be in general terms, 
Nature — Nature imparting not a physical but 
a spiritual Gift. 

I. The General Gift. — The common Gift 
to all mankind is Consciousness, which comes 
from the self -reproducing Universe internalized 
in the Ego, whereby the latter reproduces itself 
wholly within itself, self-separating and self- 
uniting in one process. This inner power of 
perpetual self-reproduction is the universal Gift 
from the All to man, being his primordial attri- 
bute of humanity. Such is Consciousness as 
given, as passive or potential, not yet as active 
and realized. 

We have seen the Totality of Nature at its 
highest as self-reproductive, keeping up its per- 
petual round of life through the sexecl individual 



122 FEELING — ELEMENTAL. 

reproducing himself. This process of self-pro- 
duction, having become internal, and completing 
itself in one individual, makes the same a con- 
scious Self, elevating it out of the dualism of 
sex. We may, therefore, say that Nature in its 
Totality as process determines the individual to 
be in itself the total process as self-producing. 
In this way we behold Nature as the Whole en- 
dowing man with the supreme gift of itself, 
namely Ego, which divides within itself like sex, 
and then returns to itself out of such division, in 
an eternal round of self -production. 

The Endowed Self, of which we are treating 
in the present sphere, is, accordingly, gifted by 
Nature, or better, by the All which imparts its 
self -creative process as the endowment of the 
Self. Such is, in general, the endowment. 
The Endowed Self does not simply feel the All 
as cosmical or as somatic, or as even reproduc- 
tive, but it does have the All -Feeling of creat- 
ivity; it feels the tendency or the ability to 
recreate in one form or other its Determinant, 
the Universe. It is not only the given, but the 
specially gifted. 

The Ego, therefore, being primordially en- 
dowed with the process of the Universe, and 
thereby becoming universal, begins to get its 
first Psychosis and to employ the same in order 
to re-create for itself the world. It feels the 
process of the All and thus has All-Feeling, 



FEELING- OF THE ENDOWED SELF. 123 

which is a present from the All-parent to every 
Ego on its becoming; conscious. 

II. Special Gifts. — But not only all men 
receive a common endowment, but each man has 
his own special endowment. From the side of 
the Ego and its inherited past many a modifica- 
tion of the General Gift plays in. The process 
of the Universe being passed into and through 
the limited Ego, becomes laden with and con- 
fined in the latter's limitations. Thus the Ego 
reproduces itself in a certain way, the self -repro- 
ducing All being made to go through the indi- 
vidual alembic of heredity. Every stage of the 
Ego as Feeling, Willing and Knowing manifests 
some form of the self -reproducing All limited 
and specialized. We call these Gifts special, 
and designate them by special names, as Dispo- 
sition, Character, Talent. Upon each of these 
a few words. , 

1. Disposition. Every Self is endowed with 
what is called a Disposition, a natural bent, or 
temperament. It is hardly yet an activity, but 
rather the possibility of what he will do. It is 
not simply a Feeling, but a Feeling as Feeling, 
not as as Will, or Intellect. The Disposition of 
the man is the original protoplasmic Feeling 
which has not yet become definite even as 
Feeling. 

Still we may and do define certain general 
tendencies of Disposition. We say that a man is 



12 t FEELING — ELEMENTAL. 

of an optimistic Disposition, or he may be pes- 
simistic. Formerly a good deal was made of 
the classification of the temperaments, of which 
four were usually designated, sanguineous, 
choleric, melancholic, and phlegmatic, each of 
which was supposed to have its counterpart in 
the fluids of the body, and to be somatically 
determined. Rightly has such a scheme been 
abandoned as chimerical. The Disposition (or 
Temperament) simply reflects in its special way, 
which is indeed very aqueous, the self -reproduc- 
tive All as its determinant; it is an All-Feeling, 
a primordial endowment of the Self from the 
All. 

But this Disposition, or Feeling of the En- 
dowed Self merely as Feeling, quite passive and 
potential, has to become active and real, in order 
to be of the Ego. 

2. Character. The Endowed Self has also 
specially a Feeling of Character, which implies 
Will. Character means a distinct mark stamped 
upon the Self, which others may read. A man 
of Character leads, rules; he is the gathering 
point, the concentrating energy for united effort, 
great and small. Disposition is only the may-be 
which in Character solidifies into the must-be. 
The result is that Character may beget a failing, 
obstinacy, by holding fast to the small and 
unimportant matter as firmly as to the greatest. 
Hence Character must be supplemented by 



FEELING OF THE ENDOWED SELF. 125 

another Gift, that of Talent or Intelligence in 
order to save itself from its own grip. 

Thus Character must have a content adequate 
to its power. A great Will should have a great 
Intellect to give to it something worthy of its 
doing. A man of Character we consider not 
only as having great energy, but also as having 
an universal end in his energy — especially a 
moral or institutional end. This brings us to 
our next endowment of the Self which we name 
Talent. 

Goethe in a famous distich has contrasted the 
two endowments as follows : — 

Es bildet ein Talent sich in der Stille, 
Sich ein Character in dem Strom der Welt. 

These lines speak of their development ratfier 
than their origin, the one unfolding in the world 
of contemplation, the other in the world of 
action. 

3. Talent. The essential element of Talent 
is the Intellect, in contrast with Character which 
is Will, and with Disposition which is Feeling. 
Yet all three are in Feeling, and in Elemental 
Feeling. We may set down these three stages 
of the specially Endowed Self as follows : — 

The Feeling of the Endowed Self as Feeling — 
Disposition. 

The Feeling of the Endowed Self as Will — 
Character. 



126 FEELING — ELEMENTAL. 

The Feeling of the Endowed Self as Intel- 
lect — Talent. 

In the present division, the Feeling, Will, and 
Intellect of the Ego, endowed severally by the 
All with its self-reproductive process, form to- 
gether a movement which is the Psychosis of 
the All-Feeling of the specially Endowed Self. 
Each is more or less distinctly the Feeling of 
the All self -creating. Talent has this Feeling 
along with the content of Intellect, and hence is 
more definite than the other two, than Disposi- 
tion and Character. When a person has 
Talent, he feels himself able to grasp and to 
appropriate intellectually what is universal. 
For the typical act of the Intellect is the Ego 
consciously taking up, appropriating, and iden- 
tifying with itself the objective world and its 
process. Talent is primarily a Feeling in which 
the Ego feels (but does not fully know or formu- 
late) the process of the All in its own, being 
stimulated thereto by that process, and being 
receptive of it as a definite process. On the 
contrarv, Character bein^ Will throws this 
primal Feeling out of itself into action and con- 
duct. But Disposition simply receives, and feels 
this process of the All, and remains still therein 
an indefinite Feeling. 

Talent thus shows more or less distinctly the 
cycle underlying itself and all mind: the Ego 
feels the All determining it (the Ego) to repro- 



FEELING OF TEE ENDOWED SELF. 127 

duce itself (the All) in its process, the Psycho- 
sis. Talent as intellectual has, therefore, 
various grades, according to the ability of the 
Ego to reproduce this process of the Universe, 
or to make itself universal. The following 
stages may be noted : 

(a) Appreciation: This is Talent as recep- 
tive, capable of receiving the impress of the 
universal process, and hence of recreating the 
same as given. A person should be appreciative, 
it is the first stage, that of assimilating the 
divinely creative movement of the All. Educa- 
tion has to begin with appreciating, in order to 
rescue the Es;o from mere feeling and sensation. 
It must receive the stamp of the Universe, which 
is already within it potentially, and then proceed 
to recast or to make over the same. This, how- 
ever, comes next in order. 

(b) Imitation: This means that we must not 
only receive passively but reproduce actively the 
given thing or process. Here, then, Will enters 
decidedly into Talent. Much has been recently 
made of Imitation in educational books. Un- 
doubtedly it holds an important place in the 
child's training; and the man, the most highly 
developed and original, never wholly gets rid of 
it, particularly as a means of learning, of the 
acquisition of knowledge. Talent usually signi- 
fies the gift for acquiring what has been already 
elaborated by time; it is deemed acquisitive more 



VI ' 



I 

i 

128 FEELING — ELEMENTAL. 

than creative. Undoubtedly by this kind of 
Talent the process of the All is reproduced in the 
Ego, but as something already formed, given, 
transmitted. Hence the question must arise 
concerning what forms it, concerning that origi- 
nal power which has the unique endowment of 
being able to put into an enduring form the 
divinely creative process of the Universe, so that 
the rest of mankind can appreciate and perchance 
imitate the same. 

(c) Adaptation: We would still place under 
the head of Talent the gift of adapting the old 
invention or the known general principle to new 
contingencies. This is not strictly Imitation 
which makes the copy, but the power of Adap- 
tation which can change the copy to make it suit 
changed conditions. Undoubtedly a creative 
strain begins to show itself in Adaptation; the 
idea as given though it creates for itself a new 
body. 

But is there any endowment which can bring 
forth the new idea, the creative principle itself? 
This has its process, which is ultimately that of 
the All, the self-reproducing process of the 
Universe, of which we have had a good deal to 
say hitherto. But the question now is, Does it 
descend into the individual Ego with anything 
like its native genetic energy? Certainly men 
have thought so and have given the appearance 
a name — Genius. 



FEELING OF THE ENDOWED SELF. 129 

III. The Absolute Gift. — This is not the 
common Gift of all mankind, like Consciousness, 
but the most uncommon one. In a sense it is 
the universal Gift, being the Gift of the Uni- 
verse, which now imparts itself as the very 
process of the All to the human Ego, who may 
feel it, act it, think it, formulating it also in 
words. Thus Genius is the most special yet the 
most universal of Endowments. In "a general 
way we may deem it the creative power of the 
Universe humanized, individualized, Egoized. 

We can still regard it as a kind of Talent, but 
the all-embracing, all-creating kind. It is at its 
best intellectual, though not without strong Will 
and strong Feeling, if it ever accomplishes any- 
thing. It has the Feeling of the endowed Self 
as Intellect (to use our formula), but the Talent 
has risen to Genius, whose root gen, means to 
create and is found in old-Aryan speech and in 
many Greek and Latin derivatives (among them 
are generation, regeneration, and also degener- 
ation). 

In Literature the distinction between Talent 
and Genius is most striking. Tasso is a great 
Talent, imitating and reproducing a previous 
poetic form (the epic) with transcendent ability; 
Dante, on the other hand, is a great Genius, 
really creating his form as he goes along, in spite 
of his predilection for Virgil. A similar dis- 
tinction holds between Milton and Shakespeare, 



130 FEELING — EL EMENTAL. 

t\\d latter re-creating the transmitted dramatic 
form. Something of the sort can be said in 
regard to Schiller and Goethe. The same dif- 
ference can be traced throughout all human 
activities. 

Genius has also its negative side and through 
this can go to pieces. It is divine yet can be- 
come diabolic, in fact it alwaj^s has a demonic 
power in its endowment. What is more often 
seen wrecking itself than Genius? A man of 
Talent often does more for himself and for the 
world than the man of Genius. Can the Genius 
train his demon to work in the harness or mast 
he rush headlong into chaos? Goethe came to 
have the best-trained Demon of any modern 
poet, though in early life he passed through 
great danger. Hence the recent talk about 
genius as a form of degeneration, putting stress 
upon the negative side. 

The man whom the All has endowed with 
Genius has always to be recognized as unique, 
and as having a unique work to do in the world. 
It is the Genius who feels most intimately the 
creative process of the All, and re-creates it in a 
new form for mankind. In Art there must be 
the Genius to reproduce the Absolute Self with 
His process, and to make Him appear (in marble, 
color, sound, etc.) to the senses that even the 
common man may participate in the Divine. 
The Genius is the originative man, the founder 



FEELING OF THE ENDOWED SELF. 131 

of Religions, Sciences, Institutions, and usually 
evolves at the turning-point of the new epoch 
in the World's Order. We call his the abso- 
lute Gift of the Absolute, which imparts to him 
its own very essence. 

In the present book we shall have to consider 
Genius again in its relation to Absolute Feeling, 
which is the third and highest form of Feeling. 
Then the function of Genius as man's creative 
power of the Universe, which he has to re-create 
and organize anew for human participation, will 
be dwelt upon more fully. 

We have thus gone through the round of 
what we call the Feeling of the Endowed Self, or 
the Ego feeling its natural endowments, which 
culminate in Genius. But now this passively 
endowed Ego must begin to show itself active ; 
having received the gift of the process of the All, 
it must manifest that process within itself as 
distinct from All, yet in connection with it. The 
Ego having received its gift of inner determination 
has to make it valid against the determinant — 
in which fact lies the twofoldness of Con- 
sciousness. Thus we pass from the feeling Ego 
as pre-conscious to the feeling Ego as conscious. 



1 32 FEELING — ELEMENT A L . 



II. Feeling of the Conscious Self. 

The process of endowing the Pre-conscious 
Self with Consciousness has just been given. 
The self-reproductive All has imparted itself to 
the Ego, whereby the latter has this All-process 
within itself, as its own. Such is the power 
which the Ego now receives, whereby it becomes 
truly Ego, passing from its potential condition 
as pre-conscious into its conscious reality. The 
All self-reproducing is made over into the indi- 
vidual who as conscious separates within himself 
and returns to himself in the one subjective act 
of consciousness, which is an eternal self- 
begetting of the Self. We have already spoken 
of the conscious Ego as the dualism of sex in- 
ternalized, for Consciousness still shows the sep- 
arative, dualistic character of Nature, but as 
overcome and transformed into the inner process 
of Mind. 

But now a new separation takes place. We 
have before us the created, produced Ego en- 
dowed by the All with its own creative process. 
What is the result? Just this: the Ego becomes 
creative, self -reproductive on its part, like the 
All. Thus we have the Universe apparently split 
in twain, revealing two self-reproducing centers, 
namely itself and the Ego. Or rather, as there 



THE CONSCIOUS SELF. 133 

are many Egos, we have many individual centers, 
and one All-center. Each Ego, through the very 
endowment of the All, has become an All within 
itself, having its own inner world with its process 
which is the Psychosis. The gift of the Universe 
to the Ego is the gift of separation from the 
Universe, of aloofness and independence, per- 
chance of Adam's and even Satan's fall. Such 
is the Feeling of the All (All-Feeling) as con- 
scious, with its two elements. 

We are, therefore, to see the Universe in its 
supreme self-movement nourishing, providing 
for, evolving the new-born individual as Ego, 
stimulating in the latter its own self-creating 
Process, so that the Ego will also possess in its 
way the genetic power which is that of the Uni- 
verse. Thus the Ego gets to be universal, and 
performs the Process of the Universe, first in 
Feeling and then in Thought and Will. It is the 
grand Totality which causes the Ego itself to be 
total also, and to have in itself the genesis of 
the All. This is the meaning which is really 
lodged in that niuch-inisunderstood term univer- 
sal, which should be seen as -the essential char- 
acteristic of the Universe. The Ego can be 
endowed with universality only by the Universe. 

The Ego is now to be stimulated by the All 
with its self-reproductive process to the Feeling 
of itself as likewise self-reproductive. Such is 
the twofold interaction and even opposition: the 



134 FEELING — ELEMENTAL. 

Ego on its side is to assert its own creative Self, 
while the Universe must do so, too, in order to 
remain Universe. So it comes that the conscious 
Ego, having been endowed by the self -reproduc- 
ing All with its own inner power of self -repro- 
duction, starts to reproducing itself against its 
Determinant, its creative source. It turns back 
upon itself from the All, and becomes conscious 
of the All within itself. 

In spite of this separation, yea through it 
finally, the conscious Ego is still a member of 
the Universe, from which indeed it derives its 
innermost nature, its consciousness. It is apart, 
which, however, is endowed with the process of 
the Whole, whereby it truly becomes a part, and 
in the present case a conscious part perpetually 
recreating the Whole in itself. Here we behold 
the theoretic origin of the process of the Ego, 
of the Psychosis, which is the impress of the 
All-process (Parapsychosis). 

In the present (conscious) sphere of All-Feel- 
ing we are to grasp the Ego as actively deter- 
mined by the self -reproducing All, not merely 
endowed passively by it, as in the preceding 
sphere. The Ego must itself be self -reproduc- 
tive now, though stimulated thereto by the All. 
But there are various stages of this response of 
the conscious (internally self -reproductive) Ego 
to the stimulation of the process of the All. 
The feeling Ego can be stirred to conscious 



TEE CONSCIOUS SELF. 135 

activity without being aware of its Determinant, 
without being self-conscious. The stimulating 
thing though present, is not yet known though 
its influence works. But the outcome must be 
that it becomes known, whereby the Ego passes 
from what we call its sub-conscious state to its 
self-conscious one. But this self-conscious Ego 
is again to be submerged into the process of the 
All and lose for a time its self -consciousness (for 
instance in sleep). 

These stages of the All-feelino; Ego as con- 
scious we shall summarize in the following way. 

A. The sub-conscious Ego, the movement into 
self-consciousness, in which the new individual 
is still mainly passive, recipient, asleep, receiv- 
ing its native endowment from its ancestry and 
from its original parent, the Totality, till it 
obtains the complete Process of the latter, which 
is self-consciousness. The Ego gets its division 
within itself into subject and object. 

B. The self-conscious Ego, in which the new 
individual wakes up to a knowledge of itself and 
of its environing world, being determined thereto 
by the Process of the Totality. Here is the 
great separation of the present sphere, the Ego 
now consciously separating itself from the 
Totality and putting the same outside of itself. 
The Ego as subject-object gets the non-Ego. 

C. The supra-conscious Ego, the movement 
out of self-conscious separation back to the sub- 



136 FEELING — ELEMENTAL. 

conscious condition (in sleep). The Ego returns 
to its first unity with the All, yet takes its inner 
division into subject-object along. That is, the 
outer separation into Ego and non-Ego is can- 
celled, but the inner separation into subject and 
object is preserved. 

More briefly we may characterize the three 
stages : the Ego gets to be subject and object 
(within) ; the Ego gets to be Ego and non-Ego 
(within and without); the non-Ego (without) 
gets the Ego as subject and object (within). In 
single words : the Under-Self, the self-conscious 
Self, and the Over-Self. 

Such is the general sweep of the present 
sphere, in whose movement we observe the 
universal psychical process (the Psychosis). 
Looking at it from the standpoint of the Ego, we 
note the first Sleep of unconscious growing Self, 
then the great awakening into Self-consciousness, 
then the second Sleep which comes after this 
awakening and recurs periodically or cyclically 
during life, repeating its process till the third 
and final Sleep. 

We may also glance at the present sphere from 
the standpoint of the Totality which is likewise 
a Self, just the universal Self, whose function is 
to create an individual Self which, rising through 
its sub-conscious life, becomes self-conscious and 
separates from the Totality which brought it 
forth. But this separation it renounces in sleep 



THE SUB-CONSCIOUS EGO. 137 

and goes back to its parent and becomes one with 
the same again, receiving in that unity many im- 
pressions and intimations from the universal Self 
not obtainable in its waking self-conscious state. 

In this movement, then, we must grasp two 
Selves, the individual and the universal; or, 
better stated for our present purpose, the sub- 
conscious and the supra-conscious Selves (the 
Under-Self and the Over-Self) between which 
is interjected the self-conscious Self, or the realm 
of self -consciousness which is in opposition to 
and in a struggle with both the other Selves. 
Hence it is the realm of division outer and inner, 
whereof more will be said in the special treat- 
ment. At present we shall set forth some details 
pertaining to the first stage. 

A. The Sub-conscious Ego. — All the forms 
of World-Feeling, cosmical, somatic, reproduc- 
tive are gathered up from the past of the indi- 
vidual and preserved in the sub-conscious Ego. 
Not as active (unless stimulated by some special 
cause) but as potential, implicit, quiescent do 
they lie slumbering in the little universe of the 
Under-Self. 

And not only experiences of the past quite 
from Nature's beginning, but also the endow- 
ments of Nature given to the pre-conscious Ego 
are not lost but are secretly laid away in the sub- 
conscious Ego till called for by the emergency. 
Chiefly that Gift of Consciousness lying back of 



138 FEELING — ELEMENTAL. 

and really constituting the Ego is not only con- 
served but developed in this nocturnal world of 
the Under-Self, till it breaks forth into the self- 
conscious dawn. 

We make a distinction between the pre-con- 
scious and the sub-conscious, the one belonging 
to the endowed Self, the other to the conscious 
Self. The Endowment as such is a given thing, 
given by the All to the Ego when pre-conscious, 
which Ego, when it possesses and stores up this 
Endowment as its own, becomes sub-conscious, 
having in itself primarily the Gift of Conscious- 
ness though not yet of Self-consciousness. That 
is, Consciousness becomes now twofold, being 
the Ego as recipient (subject) and as the thing 
received or endowment (object); within itself 
the Ego becomes subject and object, and both 
together in one process. The object is the 
given, yet this given object is the Self, which 
also must be subject or recipient. Hence the 
Ego as the total process of itself is often desig- 
nated as subject-object. 

Every person is aware of having within him- 
self a vast reservoir of Feeling which on some 
provocation rises to the surface from unknown 
depths, we may say, depths of the past. For in 
the house of the Ego, in its cellar as it were, 
are stored the results of an untold past evolu- 
tion, potential, quiescent, till duly stimulated, 
and roused from their dark resting-place. We 



THE SUB-CONSCIOUS EGO. 139 

may deem them the successive layers of the sub- 
merged Ego, building itself and being built up- 
ward to its self-conscious condition. 

Beneath the threshold of consciousness, as the 
expression now runs, lies this wide domain be- 
longing to the Ego, which is being explored 
more and more by a certain class of recent psy- 
chologists. Even the adjective is coming into 
usage which designates it as under the threshold 
(subliminal). It is often called the sphere of 
the Unconscious, though a stage of Conscious- 
ness in the wide sense of the word. It is the 
world of Feeling extending immeasurably beyond 
the sun of Self-consciousness, like the Space of 
the Cosmos. We may call it the Under-Self, in 
which the Self exists, and is secretly working and 
developing its own germ of Selfhood, but is not 
yet fully aware of itself and of its process, 
though going that way. It is a dark Nether- 
world of potential shapes of mind, some of which 
(but not all) are destined to rise out of the abyss 
of the Ego to Self -consciousness. 

Whence do these shapes come into the Under- 
Self? From the unknown predecessors with all 
their transmissions ; from all the ancestral forms 
reaching back to that primal hoary progenitor in 
whom Darwin and Haeckel behold the origin of 
human kind, glimpsing the first faint spark of 
life in animate creation. Still within our sub- 
conscious Ego lie the worms, fishes, and mam- 



140 FEELING — ELEMENTAL. 

mals of the geologic ages down which we have 
traveled in our descent to the present. We have 
in us still the deinotherion, the megalosauros, 
and all the stages of savage man stored away in 
the millions of nooks of our souls. Former 
stages of evolution, now transcended but once 
actual, now asleep but once awake, now past but 
once present and alive, repose in the Under- 
Self of every man and may sometimes be made 
to stir in him and even to assert for awhile their 
former possession of his being. In general this 
is the original generative realm of Feeling, whose 
sub-conscious origin often reaches back for 
untold seons to some remote ancestor whose 
species has long since disappeared from the face 
of the earth. 

These past stages of the sub-conscious Ego , 
which once existed and had reality, but now are 
possible only as Feeling, were determined then 
as now by the Totality which fosters, cherishes 
and unfolds the individual. And the end was also 
the same as now : the getting of a self-conscious 
individual or Ego as the outcome and bloom of 
this sub-conscious world. Yet it took a long 
labor to bring forth this flowering of the indi- 
vidual, this birth of the self-knowing Ego. 

Dim outlines of a movement we may catch 
here, though the Under- world of the Ego is not 
sunlit by the self-conscious Intellect. A search- 
light, however, may be thrown down upon, if 



THE SUB-CONSCIOUS EGO. 141 

not into, these abysses, and reveal some indica- 
tions of what is there going on. 

1. The human embryo may be deemed, for 
our present purpose, the starting-point of the 
Under-Self in its rise through the mani- 
fold strata of sub-conscious life. The sexual 
process we have seen reproducing the Ego 
as the embryonic form which is to relive the 
life of its race from the start onwards. Already 
as unborn child it receives the endowment of its 
kind transmitted from the past ; it assumes 
states of antecedent animate existence and 
transcends them with great rapidity. Of 
course it is largely unknown what primeval con- 
ditions the foetus passes through ; but we may 
consider that vast areas of early life with their 
corresponding Feelings rise again to the surface 
and become active once more, perchance only for 
a moment, and then again are submerged in the 
subconscious ocean of the Ego„ The bearing 
of an individual Self is the re-bearing of the 
whole race, indeed of all animate existence, and 
possibly the line may extend still farther back. 

In this embryonic state influences are taken 
up by the Ego with great facility from the out- 
side. It is the passive condition of the sub-con- 
scious Ego which is ever responsive to the exter- 
nal determinant by which it is often molded both 
in body and in character. Pre-natal influences 
coming through the mother from the Totality 



142 FEELING — ELEMENTAL. 

give the primal bent to the new Ego in the 
process of formation. 

2. Still this new Ego is also active, has its own 
inner movement, though it be clominantly pas- 
sive ; to receive requires some activity. Its gifts 
of heredity, which it has to appropriate, extend 
from the immediate parents as a center outward 
to the periphery of the cosmos (Macrocosm) 
which imparts to the germ (Microcosm) all its 
possibilities. Thus we note already the incipient 
struggle between the two Selves before men- 
tioned, the Under-Self and the Over-Self, or 
in general the individual and the universe. But 
the outcome is that the Process of the Universe 
is impressed upon the responsive Ego and be- 
comes the latter' s fundamental Process for all 
and in all. 

Still with this Process and indeed by means of 
it the new Ego asserts itself persistently and 
keeps on transcending stage after stage, all of 
which stages it buries in the depths of the sub- 
conscious Self, where they are by no means an- 
nihilated but continue to exist as potential, and 
whence they may be resurrected as forms of 
Feeling under the right stimulus. Herein we 
behold the new, Ego endowed with the gift of 
self-evolution, always striving to rise above its 
real condition to a higher end. 

3. Thus the Under-Self or the sub-conscious 
Ego becomes a vast storehouse of transcended 



THE SUB-CONSCIOUS EGO. 143 

stages which were once actual but which have 
dropped back into sleep whence they may be 
aroused by some Determinant into Feeling. No 
human being can ever know what treasures of 
Time's coinage lie buried in the dark Nether- 
world of his own Ego, nor can he imagine what 
strange spectral monsters of the aforetime are 
crouching off in the dim corners of his far-reach- 
ing Under- Self with its antediluvian history in 
Time and Space. The race-consciousness of the 
Past every Ego possesses, put away somewhere 
in the cellar of his soul, possibly barreled up by 
itself where it can be tapped with the proper in- 
strument and made to spirt forth into daylight at 
times with surprising energy. 

Such, in general outline, is the work of the 
sub-conscious Ego. First it is passive and in 
this state receives manifold outer influences till 
it gets the Process of the All; but it is likewise 
active and elaborates its own contents, always 
transcending the given stage through self -evolu- 
tion, till it finally becomes the huge receptacle 
of all the forms of its antecedent development. 
Nor does it stop with the past ; the present is its 
actual existence which is perpetually struggling 
to bring forth the future, and thus will in turn 
be submerged, being overwhelmed into the Nether- 
world of transcended forms of itself which com- 
pose the great population of the sub-conscious 
Ego. So the city of the Under-Self, already of 



144 FEELING — ELEMENTAL. 

enormous extent, is continually receiving addi- 
tions to its denizens, and these additions by no 
means perish, but are transmitted to coming 
Egos who inherit the past of their total ancestry. 

The grand endowment of the sub-conscious Ego 
from its parent the Universe, is the Process of 
the latter, the threefold movement which makes 
the Ego what it is in itself, and gives to it the 
power of penetrating all things, since these are 
likewise products of that same universal Process. 
Thus the Ego divides within itself and returns to 
itself, therein becoming separate, even separate 
from the All which is its source. That is, the 
Ego has now reached self-conscious individuality, 
and knows itself as distinct from everything else. 
It has become the little Universe (Microcosm), 
yet possesses as its own the Process of the great 
Universe (Macrocosm). 

The sub-conscious Ego has been seen continu- 
ally moving toward the threshold of self-con- 
sciousness and now we may consider it to have 
crossed the same, entering thereby into a new 
sphere. The first long sleep of the Ego is 
broken, and it is awake, being aware of itself. 
During that sleep the All and the Ego were in 
immediate unseparated unity; the Ego was, so 
to speak, an incorporate member of the All, 
receiving and appropriating its powers till it 
attains the supreme one, the very process of the 
Universe. The Pampsychosis has imparted the 



THE SUB-CONSCIOUS EGO. 145 

Psychosis to the individual Ego. Still in the 
present sphere (that of Elemental Feeling) this 
Ego, though it has become self-conscious, is not 
wholly separated from the All; it is still a mem- 
ber even in its separation, as we shall see later, 
and feels the whole as member, otherwise it 
would not be conscious at all. 

There is no doubt that a treatise on the Feel- 
ings differs a good deal from a treatise on the 
Intellect whose activities stand in the full blaze 
of self-consciousness. But Feeling (specially as 
sub-conscious) cannot know itself; the Ego has 
to know its own Feelings by a borrowed lamp 
since they are not self-illuminating. Hence all 
the statements about Feeling repose in a kind 
of moonlight, or ratner twilight; certainly 
these sub-conscious Feelings are in a crepuscular 
realm, which gives them a kind of unreality, a 
spectral appearance. The Intellect shines like 
the sun by its own light, and we may compare it 
to sunlight, while the Will is seen in a kind of 
moonlight, reflected from the central sun (Intel- 
lect), from which the world of Feeling is 
farthest removed and hence it reposes in a sort 
of twilight. 

Much remains to be done in discovering, de- 
fining, and ordering these layers of Feeling 
in the sub-conscious Ego. They are the historic 
record of uncounted seons of the Past; we may 
call it the Natural History of the Soul, not to be 

10 



146 FEELING — ELEMENTAL. 

chronologized according to years. Not only 
sub-conscious but pre-conscious is this story of 
man, with speech welling up not in vocables, but 
in Feelings whose alphabet we are just begin- 
ning to decipher. 

We might also call this stage the Getting of 
Self-consciousness, in which the Ego attains the 
total process of the All, rising from its undivided 
and implicit state to self-division or the dual 
Ego, which divides itself within itself and still 
remains itself in such self-division — the only 
object in the Universe that can do so except the 
Universe. 

This begins the grand struggle of the Ego's 
existence, that between itself and its creator as 
the All — the Ego holding its own for two-thirds 
of life, but yielding the other third to the All, 
which, however, restores and re-vivifies it, when 
it gives up and goes to sleep. 

In the sub-conscious Ego as All-Feeling we 
have reached the Ego as feeling within itself the 
complete process of the All. The evolution of 
the self -reproducing Universe is stored up in 
the sub-conscious Ego which has unfolded into 
.self-consciousness, whereby the Ego gets aware 
of itself and also of what is not itself. This 
last we call the non-Ego, which now enters the 
field of our theme. 



THE SELF-CONSCIOUS EGO. 147 

B. The Self-conscious Ego. — The Ego is 
now self -centered, revolving upon its own axis in 
its own orbit. It turns back upon itself, and be- 
comes fully aware of itself as distinct from what 
is not itself (or non-Ego). Thus it separates the 
All into two parts, Ego and the rest of the world. 
It isolates itself, though it cannot stay isolated. 

We call this still a Feeling since it is the pro- 
cess of the Ego within itself turned inward by the 
self -reproducing All whose process it receives and. 
operates as its endowment. The sub-conscious 
Ego had this process also, but as past, as capable 
of becoming self-conscious, but not yet self-con- 
scious in itself. Moreover Feeling now rises to 
a kind of knowledge, or self-knowledge, since 
the Ego as self-conscious identifies completely 
itself as object with itself as subject, thus becom- 
ing subject-object as one process. 

The new Eo;o whose sub-conscious career we 
have sought to follow in the preceding stage, 
takes another great step when it becomes self- 
conscious, that is, when it (actually, not poten- 
tially) divides itself within itself, and yet unifies 
itself and keeps itself one in that division. Thus 
it is like unto the All, truly made in the image of 
God. Such an act we call self -knowing or self- 
conscious, and means self-dependence, individ- 
uality, freedom. 

Yet it involves also separation from the great 
All that created it and reared it to its present 



148 FEELING — ELEMENTAL. 

lofty condition. For now the Ego possesses the 
Process of the All in its own right, and thus be- 
comes the little All, taken by itself. It is not 
only individualized but individualizes itself con- 
tinuously in this Process. It sets up its own 
Universe against the other Universe, and makes 
the latter outside of itself, has to do so in fact. 
Such is the great division which now takes place 
between the Ego and the All, which finally reaches 
-decided opposition and it may be antagonism. 
It is that wonderful tree of knowledge (here we 
may call it self-knowledge) which causes the 
grand separation from the All, from God. The 
Ego ejects the Cosmos, flings it from itself and 
asserts independence, no longer determined by it 
but internally self-determined. A mighty stride, 
audacious, and not unattended with peril. In 
one sense we may deeui it the Fall of Man, in 
another sense it is his Rise. 

And yet the self-conscious Ego remains a part 
of that All from which it separates itself and 
turns back into itself. It is determined to such 
separation by the All which has produced it, and 
has imparted to it just its self-conscious power, 
which power we have already seen to be the 
self-reproductive act of the All internalized. 
Without the All, therefore, the self-conscious 
Ego would not be determined to its self-con- 
sciousness, which operates not merely once but 
continuously. It is the presence of the Universe 



TEE SELF-CONSCIOUS EGO. 149 

which insures the presence of self-consciousness 
in the Ego. Accordingly we must not forget 
that just in this separation from the All, the self- 
conscious Ego is still a member of it and deter- 
mined by it. ' 

Henceforth the Ego must unfold itself through 
its own Process, having broken loose from the 
direct training of the All, which it had as sub- 
conscious Ego. Then it received its determina- 
tions as the babe sucks in its mother's milk, till 
it gets the supreme endowment, just this self- 
conscious power, when the infant is weaned, in 
fact weans itself. But as Under-Self it acquires 
and retains all those aptitudes which constitute 
its gifts, its individual capacities, which well up 
into self-conscious life from these primal unseen 
sources, whereby it returns to and shares in the 
creative power of the Universe. In this way we 
shall often see the self-conscious waking Ego go 
back to its sub-conscious world, re-establishing 
there its former connection with the genetic All, 
and drawing thence recuperation and indeed re- 
generation. Such a power taking possession of 
the self-conscious Ego in its unknown depths 
and making it surpass itself is often called the 
Demonic, coming as it does from the dark 
Underworld of the Ego's ancient shapes. Not of 
necessity is such an energy diabolic, even if de- 
monic, for it may make for the good, yea for the 
best. 



150 FEELING — ELEMENTAL. 

But on account of the above mentioned sepa- 
ration there rises the struggle between the self- 
conscious Ego and the Totality which it projects 
outside of itself, making the same into a non- 
Ego which it must subsume and also consume, 
at least in part. We see the gradual rise of this 
opposition to the Totality in the growth of the 
child. With teething it starts to elaborate its 
own food from the outside, turning gradually 
away from the mother to the All-mother. When 
it stands erect, it resists the center of gravita- 
tion as its determinant; walking is a still fur- 
ther conquest of outer determination through 
the Totality of Nature. But with speech it 
begins to express what is within, to manifest its 
self-conscious or self-centered nature. Thus the 
Ego in the present stage resists external deter- 
mination through the All, and begins to assert 
its self-determination. 

Seldom can we recall the moment when we 
first became self -a ware, though Richter thought 
he could remember it. Still less has the race 
been able to bring back from the remote past 
the time and place in which man first broke 
through into self -consciousness. Investigation is 
in pursuit of that notable event, and may yet be 
able to find it, or at least to fence it in certain 
limits, between a before and after. 

It will be observed that the Self-conscious Ego 
is a stage of inner separation and self-contradic- 



TEE SELF-CONSCIOUS EGO. 151 

tion. It puts the All outside of itself, or seeks 
to do so, wherein it contradicts itself and denies 
its own source, claiming to be different from the 
All. Likewise it separates from its own pre- 
supposition, the sub-conscious Ego, thrusting it 
down into the dark Underworld. The result will 
be a struggle in both directions. There will be 
upbursts of the Under-Self and downbursts of 
the Over-Self, into this middle realm which sep- 
arates from these two Selves. The sub-conscious 
and the supra-conscious realms will break into 
the self-conscious realm as into the enemy's 
fortress, and there assert themselves with a 
peculiar energy often startling to the self-know- 
ing Eoo. 

Accordingly there will be manifested in this 
movement the following phases: — 

I. The self-conscious Ego isolated, individual- 
ized, parted from its connections, in which act is 
seen its separation from below and from above, 
and also within itself. 

II. The self-conscious Ego assailed and re- 
absorbed by the Under- Self , or the Upburst of 
the Under- S 'elf 'from below. 

III. The self-conscious Ego assailed and re- 
absorbed by the Over-Self or the Downburst of 
the Over- Self ivovo. above. 

Here again we should note with care the three 
stages or realms, the sub-conscious, the self- 
conscious, and the supra-conscious. They all 



152 FEELING — ELEMENTAL. 

are forms of the Self, or we may call them three 
Selves now in a process with one another: the 
Under-Self, the Middle-Self, and the Over-Self. 
On either side of the Middle Self are two border- 
lands, out of which rush the enemy, the antago- 
nists of the self-conscious Ego. Forays in the 
night we may call them, often surprising and 
unaccountable to the dweller of that middle 
territory. 

Though the stress of the sphere of the self- 
conscious Ego be placed upon the separation 
from the All, let us note again that the Ew still 
remains an organic link of the All in such sepa- 
ration, being determined by the same to its self- 
conscious act. Not till the Ego can determine 
the All, which determines it, can there take place 
an organic or elemental separation. At present, 
however, both sides are in a struggle, the one 
separating, the other resisting. 

I. The self-conscious Ego isolated. — This 
means that it must separate itself from its en- 
tanglements below and above, and round itself 
out to individuality. The self-conscious Ego is 
now to be shown getting itself, turning from all 
outsideness to its own self-movement. 

In a general way we may regard the present 
stage as the complete awakening of the Ego, 
which it has gradually reached out of its first 
Sleep of birth and early development. The 
great fact here is that the Ego refuses to be a 



THE SELF- CONSCIOUS EGO. 153 

passively organic part of the All, but asserts it- 
self as a total Organism within itself against the 
All. It sets up for itself, having the universal 
process as its own; it will not let itself be sub- 
sumed under another and be determined, but re- 
solves to be self-determined within its sphere. 
It thus reveals its end to be freedom ; the sepa- 
rated individual is to be as free as the Universe 
itself. Self-consciousness may be deemed the 
primal Declaration of Independence of the Ego 
in its career for the goal of its striving, freedom. 

The characteristic of this sphere will, there- 
fore, show itself in separation — separation of 
the Self from the Under-Self, also from the 
Over-Self, and finally the separation of the Self 
within itself. But there is likewise the return 
out of separation, specially of the Ego, which 
thus becomes self-conscious. So we have the 
self-conscious Ego, which having overcome its 
own inner separation, will fall into a new con- 
flict. 

1. Separation from the Under- Self . Already 
we have considered the Under-Self or the realm 
of the sub-conscious Ego as the immense store- 
house or receptacle of all native endowments and 
past experiences, not only of our own previous 
life, but of our race and of our total heredity. 
There they lie sublated, not dead but asleep, in 
a kind of spiritual aestivation, till the right 
Determinant comes and wakes them uo. restor- 



154 . FEELING — ELEMENTAL. 

ing them to a fresh activity even if but tempo- 
rary. The unconscious Underworld of the Soul 
we may deem it, which every Ego has to pass 
through and appropriate in the form of Feeling. 

But the Ego, unfolding more and more, sepa- 
rates from and leaves behind this antecedent 
stage of itself with all its human and pre-human 
elements, rising above the threshold which sepa- 
rates the Under-Self from the Self as such, which 
is to be self-conscious. The Ego has found 
itself and recognizes itself, it can no longer be 
ignorant of itself and of its process. The sun- 
light which illuminates All in illuminating itself 
has risen above the horizon. 

Whence does it come? We may say it unfolds 
itself, it is self-evolved. Yet this only throws 
the question a step further back: whence comes 
this gift of self-evolution? Only from the All, 
the Universe, which is just its own evolution, its 
own creation, as self-reproduced, its own defini- 
tion, or however else we may choose to state the 
fact. But the All, having imparted to the Ego this 
power of evolving itself and thus determining 
itself, can no longer determine it passively as a 
part or member of itself. Hence the next stage. 

2. Separation from the Over- Self. This new 
separation is indicated in the fact that the Ego, 
having gotten the Universe as its own, declares or 
begins to declare itself independent of the Uni- 
verse. When I am possessed of the process of 



THE SELF-CONSCIOUS EGO. 155 

the All, I am no longer its prisoner. I put it 
outside of me, I make it object while I am sub- 
ject. In a manner I negate it, calling it the realm 
of the non-Ego. 

Such is the sharp dualism which has entered 
the Universe. The latter is no longer in imme- 
diate unity with Ego, determining the same in 
many ways as member of itself, and imparting 
to the same its potentialities. The child which 
it so fondly cherishes has thrown it off. The 
two extremes stand not only in separation, but 
in opposition and even hostility. The Ego seeks 
now to subject the non-Ego as the latter in the 
sub-conscious world subjected it. Great is the 
struggle manifesting itself in all stages of the 
Ego — in Intellect, Will, and Feeling. 

Still it is just this non-Ego, as the All, which 
has brought the Ego to its present supremacy, 
giving to it the universal process (the Psychosis) 
and rearing it to self-determination and inde- 
pendence. It is the All, the Universe, which 
has brought forth the Self, has nursed it through 
its long pupilage in its sub-conscious career 
which is the Soul's School of the Past, and has 
finally given to the same its own chief essence, 
its very selfhood, namely its Process, which is 
that of the absolute Ego. This Process which 
is self-consciousness, we may now look at. 

3. Separation of the 8 elf loithin. Often we 
have alluded to the separative act of the Ego 



156 FEELING — ELEMENTAL. 

which has the power of dividing within itself 
and still remaining itself in that act of self-divi- 
sion. No external body has any such power; if 
it cuts itself in two, it stays so. The Ego is the 
only thing in the Universe that can do such an 
act, except the Universe itself. For this has all 
division inside of itself, and as a part of its pro- 
cess, and still it remains one, or rather is a 
perpetual return to unity with itself from self- 
division. 

Such is, then, the self-conscious Ego in its 
inner constitution. It has the complete Process 
(the Psychosis) primarily within itself, as self- 
dividing and self-returning, or as subject-object. 
But as self-conscious it makes a new division, 
separating the All into Ego and non-Ego, the 
latter of which it (the Ego ) begins to subordinate 
to itself, reducing the All to a part or member 
of itself, subjecting the creator to the creature. 

The result will be a conflict from both direc- 
tions, from the Under-Self and from the Over- 
Self, both of which the self-conscious Self is 
seeking to subsume, thus making itself the Whole 
or the All when it is but a part or a stage. In 
this way self-consciousness is pretty certain to 
find its limit, and to be assigned to its true place 
in the Process of the Universe (the Pampsy- 
chosis). 

But the self -conscious Ego at present, insists 
upon isolation, exclusiveness, wishing to get 



THE SELF-CONSCIOUS EGO. 157 

itself purely, or to become fully centered within 
itself, or to revolve freely upon its own axis. It 
thus attains its own pure process, it is subject- 
object wholly to itself; it is not only Self but 
perchance selfish. Still we are to see the present 
attainment : the Ego gets itself as its own inner 
process, gets individuality. 

And }'et the self-conscious Ego in spite of its 
love of isolation cannot remain alone with itself 
in the Universe. If it withdraws into itself, it 
must withdraw from something;- which it leaves 
outside. Thus its very exclusiveness posits 
its other, the non-Ego. In getting aware of 
itself, it must at the same time get aware of 
its not-Self. Such is the real dualism of Self- 
consciousness, the separation and indeed mutual 
hostility of the two worlds, inner and outer. 

The next important fact is that this outer 
world, the non-Ego, is not simply passive, 
quiescent, taking the spurns of the self-conscious 
Ego with an unresisting submissiveness, but it 
becomes actively hostile and starts an assault 
upon its foe whose self-occupied isolation it seeks 
to breakup. Necessarily the Totality cannot allow 
a piece to be taken out of itself, for thus it is no 
longer Totality. Here, then, the fight opens. 

The first struggle will come from the side of 
the sub-conscious Ego, that vast, silent Under- 
world of endowments and experiences which the 
self-conscious Ego is inclined to suppress with a 



158 FEELING — ELEMENTAL. 

heavy hand. So we behold cavernous if not 
sepulchral shapes of the long-past Under-Self 
bursting into the present moment, supplant- 
ing and even re-submerging the self-conscious 
Ego. 

II. The Upburst of the Under-Self. — 
This we may take as the first protest of the com- 
plete Self against the autocracy of a part. The 
sub-conscious Ego with its world is not going to 
be altogether suppressed and negatived by the 
self-conscious Ego which is really an evolution 
out of itself and which presupposes the existence 
of all the forms of the Under-Self in order to 
reach self-consciousness. The consequence is a 
subliminal struggle followed often by an up- 
burst of shapes from that Netherworld of the 
Ego, which produces a peculiar effect of mys- 
tery upon the self-conscious man living in the 
bounded sunlight of his own self-awareness. 

We may well believe that the entire realm of 
the Under-Self is in a state of striving to be- 
come Self; the sub-conscious has as final object 
and purpose the becoming self-conscious. The 
whole Netherworld of the Ego is struggling up- 
wards in accord with its deepest evolutionary 
nature; it longs to be self -knowing as man, and 
even as God, or as the absolute Process. Be- 
neath the threshold of our self-conscious life is 
a vast reservoir of Feelings, which have indeed 
been transcended, mastered and suppressed as 



THE UPBUEST OF THE UNDEB-SELF. 159 

dominant states, but which can still be stimulated 
to assert themselves anew against the present 
authority of self-consciousness which is placed 
over them. Such is the struggle before men- 
tioned, likely to arise from almost any provoca- 
tion. 

The suppression of these rebellious children of 
Erebos is the function of the Gods of Light, the 
self-conscious authorities of the Over-world. 
Religion is primarily to subject them to the uni- 
versal principle ; Ethics has the same duty. The 
passion, the hate, the uncontrolled emotions of 
the sub-conscious Ego have to be put down in 
part, and in part transformed with a new con- 
tent. Irritabilities, caprices, whimsicalities are 
sudden wellings-up from these unlit sources. 
Not a few civilized people seem still to be gov- 
erned by their uncivilized Self, savage and even 
animal. In fact civilization and savagery are 
perpetually fighting their battles over in every 
human soul with alternating victory and defeat. 

We cannot pretend to organize this immense 
area of conflict between the two Selves. Science 
has begun to look at it with new eyes and collect 
facts, without much order as yet. Still it is pos- 
sible to inspect some leading groups of these 
facts. 

1. The submerged Self. Or we may 'better 
deem it the re-submergence of the self-conscious 
Ego, which previously had arisen and asserted it- 



160 FEELING — ELEMENTAL. 

self by thrusting down into the Under-Self its 
own past shapes. But now comes the counter- 
stroke. 

The upburst of the Under-Self may break 
through the threshold, and overflow a large area 
of self-conscious life, possibly the whole of it for 
a time. We may compare such an eruption; to 
that of a volcano, which pours out over the sur- 
face of the earth the molten contents of the 
earth underneath, often submerging great tracts 
and producing a new surface which also has its 
peculiar life and vegetation. An unhappy love 
may bring to the surface an overflow of Feeling 
and a tendency of the mind which changes char- 
acter. A sudden fright from a conflagration can 
call up terrors from the Netherworld of the Ego 
which probably belong to an antecedent condi- 
tion of animality. The sight of a cat has been 
known to throw people into a fit of trembling 
which caused them to flee as if from a wild 
tigress. 

On the other hand the self-conscious level 
seems at times to sink down of itself, and to 
pass under the threshold, while some sub-con- 
scious state rises to the surface and takes its 
place. It is a subsidence resembling that of 
land which disappears, sometimes gradually and 
sometimes suddenly, beneath the waters of the 
Ocean which rise and fill the vacant space. 
What is called hysteria shows many illustrations 



THE UPBUBST OF THE UNDEB SELF. 161 

of this fact. Bodily feeling may quite vanish. 
A person may cut his arm and feel no pain in 
such a condition. Sensation separates from the 
organism (anaesthesia). Where vacancies occur 
in the self-conscious Ego, some isolated fancy 
rushes in and acts by itself, refusing to be regu- 
lated by the total self-conscious Ego (the fixed 
idea so-called). These subsidences- or holes in 
the Ego, being filled with activities from another 
world (the sub-conscious) cause distraction and 
may end in insanity. 

Thus we see an interplay between the two 
worlds sub-conscious and self-conscious, an 
activity partial, intermittent, rising and falling 
on both sides, an apparent struggle between the 
two Selves for supremacy. The upburst from 
below and the subsidence from above have many 
manifestations, which cannot here be described. 
But they all drive forward to the question: 
What if the Under-Self or some form of it 
takes possession of the self-conscious Ego, 
changing its character, making it as it were a 
new Ego? This question leads to the next 
stage. 

2. The Dual Self. The dualism of the Self, 
the cleft personality, is now generally acknowl- 
edged as a very significant fact in Psychology, 
though it has been recalcitrant to any order in 
the science. The sub-conscious element not 
only breaks through the threshold, but stays 
11 



162 FEELING — ELEMENTAL. 

above it and rules that world like a conqueror. 
The result is a loss of one personal identity 
and the getting of another; a change of Selves 
takes place so that one man is another man, 
two individuals shape one's conduct and des- 
tiny. 

How can such a change take place? , A state 
or condition from below supplants the subject 
in the Ego as subject-object, and my Self as this 
subject vanishes. That is, I am a new subject, 
which, however, still has the same object or the 
same power of self -division and self-return. I 
am in this new condition self-conscious, going 
through the process of Self (Psychosis). So 
there is the complete conscious activity of the Ego, 
but I am a new subject without any connection 
with my former subjective side. Often there is 
no memory of it, the secondary subject has 
usurped the place of the primary. 

This psychologic change is, therefore, to be 
grasped by considering the separative stage of 
the E°;o. But there is no return to self-con- 
sciousness of the primary Self, on the contrary 
the substitute enters at that point of self-sepa- 
ration, becomes the active subject and makes 
the return to itself. Thus there are two acts of 
self-consciousness, controlling successively and 
sometimes sj'nchronously the individual. The 
dual Self, therefore, springs from the duality of 
the Ego, which is overcome not through its own 



THE UPBUBST OF THE UNDER-SELF. 163 

subject but through another, an intruder seem- 
ingly from the sub-conscious world. 

These points we shall illustrate by a concrete 
example. Perhaps the most famous case of the 
dual Self is that of Ansel Bourne (see Proceed- 
ings of Society for Psychical Eesearch, Vol. 7, 
and Myers, Human Personality, Vol. I., p. 309). 
At the age of 61 years he suddenly left home, 
and no trace of him could be found. After two 
weeks he arrived in a distant town, under 
another name, and started a little store. He 
did his business in a proper way, and nothing 
unusual was observed in his conduct. After about 
eight weeks he woke up one morning, he did not 
know where he was or what he had been doing. 
While the secondary condition lasted he was in 
complete control of himself in all his transac- 
tions, but when he returned to his primary con- 
dition his memory was a blank in regard to what 
had transpired during the eight weeks of his sec- 
ondary state, and joined on to the last event of 
his former primary condition. 

Here the same man shows two Selves, each of 
them perfectly self-conscious, yet entirely dis- 
connected. At what point does the separation 
enter, making him two? Not in self -conscious- 
ness proper for he is equally self-conscious in 
both conditions. But in the separative stage of 
the Ego, where he is subject and object, the sec- 
ond subject slips in and gets control of the total 



164 FEELING — ELEMENTAL. 

Ego, leaving the first subject to drop back into 
the Under-Self, till called for. What caused 
such a substitution? That is, of course, un- 
known ; all that we can say say is, some struggle 
between the sub-conscious and the self-conscious 
results in the triumph of the former and the 
temporary displacement of the latter. Possibly 
some weakness of the present subject causes 
it to sink down into the Under-Self, when its 
place is taken by some past state, wish, or 
endowment. 

It is evident that Ansel Bourne recovered his 
primary subject through himself, the secondary 
subject seems to have run its course when it in 
turn was dethroned by the former occupant, his 
primary subject. But there are cases in which 
the new Self maintains its position against the 
old Self, though after many fluctuations and 
relapses, or we may say, after many battles in 
which the old Self temporarily wins the victory. 

Significant is the loss of memory, so that when 
the new Self is supplanted by the old, the latter 
has no recollection of what has transpired while 
the former held sway. On the whole each 
state has its own retention and hence its own 
recall of events. We can see how this comes 
about. Memory is based upon the identification 
of the object recalled with the subject recall- 
ing ; I remember that I once had a certain expe- 
rience. Suppose, however, that the "I" which 



THE UPBUBST OF THE UNDEB-SELF. 165 

had that experience is supplanted by another 
" I; " it is evident that the latter cannot recall 
the experience of the former unless the second 
"I" has absorbed the first. This absorption 
seems to take place sometimes, so that the 
secondary state remembers all the events of the 
primary, while the primary has no power of 
recalling anything which belongs to secondary 
state. This fact was observed in the oft-cited 
case Felida X. whose life was one continuous 
struggle and alternation between two Selves, till 
at last the secondary Self triumphed, with a few 
brief relapses at considerable intervals. 

3. The Multiple Self. It is now generally 
acknowledged by experts that the cleavage of the 
Ego may be not merely into two Selves, but into 
several, each of which has its own activity and 
character, is indeed a kind of independent per- 
son. The classic instance is that of Louis Vive 
in whose psychical career no less than six differ- 
ent Selves participated, according to the French 
physicians who watched and studied his case. 
The upburst from the sub-conscious world is not 
a single dominant state, but a number of states 
from below rise up and determine the self-con- 
scious Ego. The arena of such a person's soul 
is indeed a strange spectacle, being a kind of 
dramatic presentation of the various characters 
which his race has passed through in their devel- 
opment. Thus it seems likely that every former 



166 FEELING — ELEMENTAL. 

condition of man from his first animate condition 
upwards may become personalized and brought 
to appear on the stage of the real living man and 
made to play its long-forgotten part. 

Another peculiar fact about this Multiple Self 
is that two or perhaps more of its sub-conscious 
States may rise up together and perform their 
actions contemporaneously, like personages in a 
drama. Previously the states followed one after 
the other, but now they co-exist, acting and 
talking in relation to one another, since each is 
an Ego in his given character. 

A very curious case is reported by Dr. Prince, 
an American physician (Proceedings of Society 
for Psychical Eesearch, Vol. 15). The one Miss 
Beauchamp developed into several Misses Beau- 
champ, no less than four altogether. Miss 
Beauchamp No. I " is a very serious-minded per- 
son, fond of books and study, of a religious turn 
of mind and possesses a very morbid conscien- 
tiousness." But Miss Beauchamp No. Ill, who 
named herself Sally one day in a fit of jollity, 
" is full of fun, does not worry about anything, 
hates books, hates church." The one is well- 
educated, the other is not ; the one knows French, 
the other does not. Now comes the curious fact 
that Sally took a strong dislike to Miss Beau- 
champ No. I, and said to the Doctor: " Why, I 
hate her, Doctor Prince." Many tricks and 
practical jokes Sally played upon her other Self. 



TEE TJPBUBST OF TEE UNDEB-SELF. 167 

Finally Miss Beauchamp No. IV appeared, when 
there was a new adjustment of the personal rela- 
tions of that curious group called the Misses 
Beauchamp. Suffice it to say that all had differ- 
ent characters and acted different parts in this 
strange drama of multiple personality. So at 
least it is set down in the amusing account of 
Doctor Prince. 

On the whole we may consider William Shake- 
speare as the greatest example of the multiple 
Self that ever lived. What a variety of charac- 
ters do we not find in a single play of his ! Yet 
he must have been all of them in the course of 
his life, and very often several of them at once. 
Sometimes we find a transformation in one of 
his characters equal to that of Sally Beauchamp. 
Shakespeare had the whole race in him and all 
its personalized gradations; moreover he pos- 
sessed in his own right the gift of projecting 
them into living souls which pass before us in a 
kind of transparent bodies. Shakespeare in his 
way shows the working of the multiple Self, 
but not disintegrated. In fact Genius has the 
power of descending into the sub-conscious Ego, 
and thence calling up many shapes, which, how- 
ever, are still held in the unity of self-conscious- 
ness. But if they rush asunder, each becoming 
an independent unit with its own center, the 
self-conscious Ego flies to pieces, and even 
Genius will then go crazy, as it has often done. 



1 68 FEELING — ELEMENTAL. 

The dual Self has become a popular proverb 
in recent years through the little masterpiece of 
romance known as Dr. Jehyll and Mr. Hyde, 
still kept before us by theatrical representation. 

It is manifest that the Upburst of the Under- 
Self can have a destructive result. It may dis- 
solve the self-conscious Self back in the sub- 
conscious units of its transcended past. This is 
the uncentering of the self-centered or self- 
conscious Ego, its self -division into its own 
primordial atoms, which can only produce the 
destruction of personal identity. 

If we go back to Cosmical Feeling we observe 
that the Totality of Nature, the Cosmos, works 
for the centering of the Ego (see preceding p. 
78). But what the All has been long doing for 
the Ego is (or may be) now reversed, the Ego at 
its very culmination in self- consciousness can 
become uncentered, being resolved back into its 
antecedent sub-conscious states (or atoms). The 
very intensity of the self-conscious Ego provokes 
its opposite, incites the rebellion of the old 
monsters of the Underworld. Also the weak- 
ness or even the unguardedness of the self-con- 
scious Ego may be the occasion of an upburst cf 
the Powers from below. 

How is the emergency to be met? The crea- 
tive All, which produced the self-conscious Ego, 
which gave to it its process of unity, now ap- 
pears in defense of it — the original parent rush- 



THE DOWNBURST OF THE OVER-SELF. 169 

ing down to the defense of his child, taking the 
same again to his bosom. This is the Down- 
burst of the Over-self, which re-absorbs the Ego 
into its own Totality, making this Ego an un- 
separated member of the All again. 

III. The Downbuest of the Over-Self. — 
There is a second threshold or limit bounding the 
self-conscious Ego, which limit must be conceived 
as above it, not below it, as we have observed in 
the sub-conscious Ego. This new world of the 
Self we may name the Over-Self, since it is a 
Self, an Ego, with the latter's process. But it 
is strictly the All, the Universe of which the 
ordinary self-conscious Ego is only a part or 
member. Thus the latter is really insida of the 
Over-Self, though projecting it outside, and re- 
garding it as something supra-conscious. This 
division, therefore, is only apparent, and exists 
merely as subjective, for the self-conscious Ego. 

Now in the present sphere the Over-Self or 
supra-conscious Ego will break through this 
limit made against it by the self-conscious Ego, 
nullifying the same and asserting itself as the 
All, or, we may add, as the All-Ego. This will 
be the essential fact of what we call the Down- 
burst of the Over-Self, primarily into the self- 
conscious Ego, whereby the latter is taken up 
into the All and made a part of its process. 

Thus we may see that the separation of the 
preceding sphere (the self-conscious Ego) is now 



170 FEELING — ELEMENTAL. 

overcome; the disintegration of the Self which 
was so striking there, is here redintegrated. 
The Ego is made whole again, healed, it can be 
affirmed often literally, for a marvelous therapeu- 
tical power frequently manifests itself just in the 
present sphere as the previous sphere frequently 
shows malady, dissolution, insanity. It is the 
Totality which totifies the finite self-conscious- 
ness, wheeling it into line with the universal 
process. 

The general way of doing this is to take 
it out of its limitations in Space and Time, 
which do not exist for the Universe or 
rather are inside of it, as is all separation. For 
Space and Time are the primordial separatists of 
the finite world, separating all individual objects 
from one another and separative (infinitely 
divisible) within themselves. Now the Ego can 
be removed from their control, it can be every- 
where and everywhen. 

We have, therefore, to conceive of the uni- 
versal Sensorium, of which each sense of the 
individual Ego is a particular form or member 
which connects with total organism or univeral 
Sensorium. The Universe as Sensorium must be 
specialized into single senses which still keep 
their living organic relation, not merely to the 
human body but to the universal body, to the 
All as Feeling. What will stimulate a given 
sense, such as vision, to reach far bevpnd the 



THE DGWNBUBST OF THE OVER- SELF. 171 

Here and the Now, and to see objects in remote 
times and places? Evidently the medium must 
be universal, yet must feel in its parts every- 
where the stimulus at a given point, like the 
human organism made universal. 

In its present condition, the Ego can feel and 
sense at a distance from its periphery, since the 
Over-Self breaks down its limit, appropriates it, 
making it a stage or participant in the universal 
process. In the ordinary sense-perception of 
the self-conscious Ego, the object must be in 
some sort of contact with the nerve-ends of the 
bodily organism. But now a new power appears, 
a power of seeing, hearing, feeling what is dis- 
tant in Space and Time. 

There are numerous cases in which a person 
has seen things and events which were many 
miles away. Evidently there must be some 
medium between the two extremes, the Ego and 
its distant object. Also there must have been a 
stimulus which specially caused the Ego to act. 
Usually this is found in some personal tie or in- 
terest, as when a father sees his son injured in a 
distant town, or when there is a vague brooding 
over something which is going to happen to ours. 

This brings us to the other and more surpris- 
ing fact of the present sphere : the Ego can 
sense (both see and hear) what is distant in 
Time, the event of the future. And also the 
occurrence which is distant both in Space and 



172 FEELING — ELEMENTAL. 

Time, which is to happen in another place and 
on another day, has been often described and 
announced. Is there some such truth in proph- 
ecy, and in the oracle? 

Space and Time and Motion must be not out- 
side but inside the Determinant in order to pro- 
duce such results. The Ego is still awake, self- 
conscious, though dominated and even absorbed 
by the Over-Self. It largely, though not 
wholly, loses its exclusiveness, its self-centered 
individuality. It is no longer isolated, but gets 
into such complete unity with the All that it 
shares in the latter's Space, Time, and Motion. 
The Universe now centers me, I do not center it; 
it takes me back into itself so that I am everywhere 
and every when. Thus I am again cosmical with- 
out wholly losing my self -consciousness which has 
been won after such a long evolution. Into this 
evolution the All dips me afresh, often with a great 
restorative effect, as if I were being made over. 
Already we have noticed the dissolution to which 
the self-conscious Ego seems liable by its very 
nature. The Downburst of the Over-Self makes 
for its reproduction, its new evolution. 

But there are moments in which the sound 
self-conscious Ego lapses or is overpowered by the 
Over-Self. Some strong emotion of my friend, 
or perchance some thought of his impresses 
itself upon me who am many miles away. As to 
the transference there is now little doubt, as to 



THE DOWNBUBST OF THE OVEB-SELF. 173 

the nature of the transferring power there is 
a good deal of speculation. A medium of psy- 
chical transference may be conceived, a JPam- 
psychikon which under certain conditions can 
bring together every separated Psyche in exist- 
ence. Under what conditions? That is indeed 
the mystery. 

Still we may put together into something like 
an order the main facts of this most obscure part 
of Psychology. All the states of the Ego can be 
taken up into the Over-Self (or JPampsychikon) , 
and carried far beyond the natural limits or the 
periphery of the Ego, which thereby seems to 
acquire a new and vastly extended periphery. 
Now the Ego, as already often observed, has 
three supreme stages or activities — Feeling, Will, 
and Intellect. Each of these will be found work- 
ing at a distance through the Over-Self. The 
whole man as Feeling, Will, and Intellect, is 
borne beyond his immediate environment, and 
can produce his influence far away. 

Thus we may observe in the present field the 
following stages: (1) Feeling- transference — 
Telepathy ; (2) Will-transference — Teleboulesis ; 
(3) Thought-transference — Telenoesis. Upon 
each of these a remark or two. 

1. Telepathy. There is a communication of 
Feeling between two (or more) separated Egos, 
still awake and self-conscious. The conceived 
medium is now the Over-Self (universal Sensn- 



174 FEELING — ELEMENTAL. 

rium, or Pampsychikon). The general move- 
ment may be grasped as follows : an Ego under 
the influence usually of some strong emotion 
stirs this Over-Self to a corresponding vibration 
which reaches the second and sympathetically 
connected Ego at a distance. The Ego receives 
through Telepathy its communication of Feeling. 

We may compare this process to that of the 
individual as related to the Social Whole receiv- 
ing and giving, whose analogon is here the feel- 
ing Whole or Over-Self. Still more striking 
both in name and thing is the similarity to the 
telegraph and telephone which operate at a dis- 
tance through electricity. And yet closer is the 
suggestion of wireless telegraphy, whose medium 
is supposed to be currents of a very subtle ether. 
At a certain point is the stimulus of those ether- 
waves which reach another point to be stimulated 
hundreds of miles distant. In fact, the tele- 
pathic connection Crookes has supposed to take 
place by means of ether-waves (or brain- waves) 
finer than those of the X-ray ; "of smaller ampli- 
tude and less frequency" they must be than 
those which communicate between the two dis- 
tant points in wireless telegraphy. 

A special bond of Feeling, as kinship, twin- 
ship, friendship, love, finds its other at a dis- 
tance. Sympathy is telepathic, connecting two 
not merely in each other's presence, but far apart 
through the universal Sensorium. The commu- 



THE DO WNB UBST OF THE VEB- SELF. 1 75 

nication may amount to an imaging of the agent 
by the recipient or of the recipient by the agent, 
and they may converse. And even another per- 
son present may see the projected form, as two 
or more see the same ghost in Hamlet. 

Telepathy shows the Over-Self removing the 
limits of the self-conscious Ego, particularly 
those of Space and Time, overcoming the sepa- 
ration of it from the same, and uniting it (the 
Ego) with the same (the Over-Self) in one 
process. 

2. Teleboulesis . Not onlv Feeling, but also 
the power of Will can exert itself through dis- 
tance, quite beyond the limited periphery of the 
body. Most of us have seen material objects 
move without any apparent mechanical cause. 
Often this is done by means of a trick ; indeed 
just here lies a great domain of deception and 
also delusion. But this delusion is twofold; it 
may result from excessive credulity or just as 
well from excessive skepticism. 

The general fact, however, cannot be denied 
in view of the careful evidence which has re- 
cently been collected. It has been given a 
special name, Telekinesis, motion at a distance, 
for which we prefer to use the psychical term 
above stated, which connects this class of phe- 
nomena with the Will, whereby they are co- 
ordinated in the science of the Psyche. We 
accordingly accept the fact that the Ego exerts 



176 FEELING — ELEMENTAL. 

its power of volition at a distance with effect, 
and under certain conditions can move and lift 
things animate and inanimate without bodily 
contact. The medium is the Over-Self which 
can be agent as well as recipient, has a motor 
power of its own as well as sensory, possesses 
Will as well as Feeling. 

Another fact in this connection is that the 
muscular strength of the individual is often 
enormously increased, becomes supra-normal, as 
if the Over-Self imparted itself physically to the 
man and endowed him with a superhuman power 
of body. 

3. Telenoesis. The activities of Intellect as 
such — sense-perception, representation, and 
thought — can be transferred to a distance 
through the medium of the Over-Self, which 
often bursts down into the limited self-conscious 
Ego and carries its intellectual powers far beyond 
their ordinary range. Not only may I sense 
things far away, as if I were for a time endowed 
with universal sensation (by what we may call 
the universal Sensorium), but also I image 
distant persons and objects. Also an imageless 
thought may be transferred. 

The difficulty is we do not know how to start 
the Over-Self — it usually starts of its own ac- 
cord. It is not a machine which acts from our 
Will, but has its own volition and also intelli- 
gence. Really it too is Ego as well as the man. 



THE DOWNBUBST OF THE OVEB-SELF. Ill 

Hence it has its end, its nature, possibly its 
caprice, and the self-conscious Ego can only 
become a stage in its process and subject to the 
same. 

In Telepathy the Ego may still be awake, self- 
conscious and world-conscious, making the dis- 
tinction between the Self and the not-Self. But 
this distinction gets less and less strong, the Over- 
Self in the telepathic state is the decided Deter- 
minant and is canceling the opposition of self- 
consciousness. Finally all resistance ceases, the 
Ego unites with the Over-self and becomes one 
with it, unseparatedfrom it; the division between 
Ego and non-Ego is wiped out as real, sinking 
away in the mind as ideal, and man is again 
asleep as he was once before asleep in the sub- 
conscious (embryonic) state. So he returns to 
Sleep, which, however, is different from the first 
one, having passed through the stage of self- 
consciousness, and retaining the stores of expe- 
rience gained during that time in the memory. 
That is, the Ego is now full of new material, 
not empty of all self-conscious life, as it was 
when the Under-self. 

It is at this point, then, that we pass from the 
Downburst of the Over-Self to the Over-Self 
proper, or from the self-conscious Ego as such 
(waking) to the same as supra-conscious 
(asleep). 

12 



178 FEELING — ELEMEN TAL . 

C. The Supra-conscious Ego. — The self- 
conscious Ego, being taken up into the Over- 
Self, becomes supra-conscious, the distinction 
between Self and the World (or Ego and non- 
Ego) being substantially transcended. The inner 
distinction of the Ego between subject and 
object remains and is active during its stay in the 
Over-self (for instance, during a dream). In 
the preceding stage (the Downburst of the Over- 
self) the Ego was not only self-conscious inter- 
nally, but self -centered externally (awake), 
though integrated in the process of the Over- 
Self, and thus carried beyond its own natural 
periphery. But now this external self-centering 
is to be obliterated in sleep. 

Here comes to light an old problem : to dis- 
tinguish between waking and sleeping. We can- 
not say that the difference lies in the act of 
self-consciousness, for the Ego is self-conscious 
in sleep as well as in a waking state. When 
sleeping it can still perform its processes of Feel- 
ing, Will, and Intellect, with the accompanying 
self -consciousness. Where, then, lies the dis- 
tinction? The outer world is shut off now by 
the closed eyes, the resistance to the terrestrial 
power ceases through the prostration of the 
body, the separation between Ego and non-Ego 
is quite canceled. I give up in sleep my own 
self-centering in the Cosmos, going back to and 
becoming one with the cosmical center, from 



THE SUPEA-C0N8CI0US EGO. 179 

which I originally unfolded into self-conscious- 
ness. Just this process of unfolding or of evo- 
lution is to be re-enacted by the Ego that it be 
re-born every day. Asleep I no longer behold 
myself the center of the solar or celestial cycles 
(see preceding pp. 78, 81, etc.) of the outer 
world; in that respect I am uncentered, unre- 
sisting, having gone back to the primal Cosmos 
in Space, Time and Motion, with which I am 
now in unity. Herein lies my possible control 
through the universal medium (the Over-Self or 
Pampsychikon) of spatial and temporal separa- 
tion; Ahat is, things and events become no 
longer separated for my Ego, as it lies sleeping 
in the Pampsychikon. 

The phenomenon of Sleep must, therefore, be 
carried back primarily to the decentering of the 
self-conscious Ego, whereby it renounces tem- 
porarily its central place in opposition to the 
cosmical All, giving up for a time its own cycle 
and passing into that of the All. Its compensa- 
tion for this self -surrender is that it becomes en- 
dowed with the universal power of the latter. 
It becomes what we here designate as the supra- 
conscious Ego, wiping out its opponent, the non- 
Ego, which hitherto has limited it, and asserting 
mastery over cosmical limitation, that of Space 
and Time. 

The Ego awake has already felt Space and 
Time in World-Feeling as bounding it on every 



180 FEELING— ELEMENTAL. 

side outwardly. But in All-Feeling the Ego as 
supra-conscious, finds these spatial and temporal 
bounds broken down, or rather put under its con- 
trol, since they are now internal, apart of it. In 
its supra-conscious realm, the Ego, being one 
with the All-Ego, has internalized and appropri- 
ated Space and Time and so uses them as its own 
properties. 

In this fashion we conceive the self-conscious 
Ego to be taken up by the Over-Self, re-absorbed 
as an element of its process, whereby it loses its 
separation from and opposition to the world. 
This is the phenomenon of sleep, the §econd 
sleep of man, in distinction from the first embry- 
onic sleep, hence it is a return which, however, 
takes along with itself the self-consciousness of 
the Ego. The Over-Self is now triumphant, its 
antagonist stops resistance, surrenders, and falls 
into unity with the All, or the universal process. 
Meanwhile we are not to forget that the activity 
of the Ego is not lost, but is controlled by a new 
Determinant, the Totality, with which it is now 
integrated. The result is we shall find in Sleep 
what we may call a new kind of self-conscious- 
ness which has also its world, namely the dream- 
world. So we have to put together the two facts : 
the double Self of Ego and non-Ego is asleep, 
suspended, yet its doubleness (as subject-object) 
is preserved, and is manifesting itself in a new 
way. 



THE SUPRA-CONSCIOUS EGO. 181 

Sleep is a kind of re-birth involving a return 
to the All-mother for a new creation of the Self. 
Every twenty-four hours in the natural order of 
things man has to be restored out of his separa- 
tion from his creative source, which thus shows 
itself to be an estrangement to be overcome 
temporarily at least during life. Daily the 
self-conscious Ego has to re-enact its rise to 
self-consciousness, to go back to the first Sleep, 
to pass through the same and to re-awake in the 
world of finite sensation, of phenomena, of 
appearances. But these wear him out in a few 
hours, the struggle to assert his self-conscious 
Self in opposition to the Over-Self as separated 
from him, grinds him to utter fatigue; he gives 
up the conflict, his head droops first, being the 
seat of opposition, then his body follows drop- 
ping prostrate, unable to resist even gravitation 
toward the common center of the earth. Thus 
he renounces his own bodily center, after his men- 
tal center succumbs. As he lies stretched out and 
relaxed in slumber, he is the picture of submis- 
sion to the All, his self-conscious individuality is 
submerged into the great sea of being, whose 
healing or rather creative waters must flow 
through him again ere he can become a man. 

Such, however, is the reward : through his 
renunciation of Self for a while he gets it back 
recovered, re-born, ready for new effort. He 
has been refreshed by Sleep, we say ; really it is 



182 FEELING — ELEMENTAL. 

a renewal, are-creation through the All, through 
God, who (according to a passage already cited) 
of old wrought in this way. " And the Lord 
God caused a deep sleep to fall upon man and 
he slept. And He took one of his ribs " to cre- 
ate a new being. Sleep was considered a divine 
gift. " He giveth unto his beloved Sleep," and 
also during Sleep. 

Moreover the alternation of waking and sleep- 
ing is intimately connected with a cosmical pro- 
cess, the alternation of day and night, which has 
a terrestrial cause in the diurnal revolution of 
the earth upon its axis. Thus our globe has its 
hours of sleeping and waking, for Nature shares 
in the process. Still further, day and night 
have their origin in the sun whose steady light is 
divided into two opposite halves by the rotation 
of the planet. Thus our sleeping and waking go 
back to the center not only of the Earth but of 
the Solar System, and through it to the center 
of the Cosmos. I resist gravitation when I am 
awake, being one with the sunlight which also 
rays out in opposition to gravitation. But I lie 
down and become one with the earth in darkness, 
with closed senses as if unborn, till the terres- 
trial revolution brings me back to light and self- 
consciousness, as if re-born from the womb of 
the All-mother. Thus our sleeping and waking 
have a remote Determinant in the total Cosmos. 

It is manifest that the All (the Parapsychosis) 



TEE STJPBA- CONSCIOUS EGO. 183 

re-bears the Ego (the Psychosis) every day; for 
what purpose? It imparts to the Ego its own 
creative power, which the latter is to use ulti- 
mately to re-create the All and so be a link in 
the Process of the Universe. In the waking 
state, the self-conscious man asserts himself as 
individual against the All till he in turn goes back 
and recreates in thought the All which creates 
him. This is the supreme waking act of man: 
he, the created by the Universe, being endowed 
with the latter' s creative power, goes back and 
recreates its source, recreates that which created 
it. This completes the ring or the cycle of the 
All, the explicit Pampsychosis in whose Process 
lies all Being, even Nothing. This cycle em- 
braces God (the All as creative Idea or the 
Absolute), Nature (the Cosmos), and Man, who 
is to return to the All and unite the two extremes, 
bending them around into the ring of the 
Universe (to continue the metaphor), or better, 
to complete the Pampsychosis. Not till God 
has created that which can re-create Him, is He 
perfect, or is the Universe truly universal. 

Man, then, being created in a sleep, must at 
last wake up and recreate his Creator creating 
not only him (Man) but the whole Process of 
the Universe — God, Nature, Man. It may be 
said that Man is not fully awake till he does this, 
nor is the Universe fully awake as long as he 
partially sleeps, he being an essential link thereof. 



1 84 FEELING — EL E MENTAL. 

So man is likewise to wake up the sleeping or 
soinnolescent Universe by his thought, which 
makes the Parapsychosis explicit, a complete 
Process by means of the fully awakened Man 
reproducing its Process in himself (as God, 
Nature, and Man) through his own psychical 
Process (Feeling, Will, Intellect). 

Still man is finite also, and that he is finite in 
his creativity, that he is not the creative All, is 
seen in the fact that he must often stop ami go 
to sleep again in order to be re-created himself 
by the All ere he can reproduce the world even in 
sensation. For his external senses wear out 
every day and have to be re-made in Sleep by 
that power which first made them, and of which 
they are properly special manifestations. 

In Sleep, accordingly, we have a process, in 
fact several processes of the Self. It is true 
that the self-conscious Ego is inhibited in Sleep, 
but after self-consciousness has been won ; this 
is not the first Sleep, which is before the arising 
of self-consciousness, but is the second Sleep, 
and it has three leading stages. 

I. Natural Sleep (Hypnos); along with 
the process of Nature (earth and sun) the Self- 
conscious Ego spontaneously drops back into 
unity with the All. 

II. Induced Sleep (Hypnosis); another 
Ego, the agent, brings on Sleep by artificial 
means employed upon the recipient. 



NATURAL SLEEP. 185 

III. Self-induced Sleep (Self-Hypnosis), 
the Ego becomes its own agent as well as recip- 
ient, and so in Sleep reaches a kind of self-deter- 
mination. 

It must be remembered that in all these forms 
of Sleep, the Ego remains Ego and keeps its 
power of being subject-object. That is, it can 
still divide within itself and return to itself as 
pure Ego, and hence it retains a stage of self- 
consciousness. But it no longer separates itself 
from the world ; it cannot sense external things 
and so cannot make the separation between Ego 
and non-Ego. This is the separation which sub- 
sides in Sleep, while the Ego as subject-object 
remains, and in its way is still self-aware in the 
dream. 

I. Natural Sleep. — Nearly one-third of the 
normal human life is spent in sleep. Such is the 
command of Nature herself which the self-con- 
scious Ego obeys, and thereby gives up its rela- 
tion to the outer world of sense. Sometimes in 
disease the organism refuses to yield to this be- 
hest (insomnia) ; the result is that the creative 
power of the mind is seriously impaired, being 
quite unable to think aud act in any originative 
way. The return to the All-mother for the new 
daily birth is cut off; the negation of Sleep ends 
in the negation of the Ego itself, and the waking 
state is no longer fully awake. This regeneration 
takes place periodically along with the alternation 



186 FEELING — ELEMENTAL. 

of day and night, harmonious with the move- 
ment of earth and sun. Natural Sleep thus 
corresponds to the movement of Nature in its to- 
tality. In this harmony the individual Soul com- 
munes with the creative Soul of the All, and 
receives afresh its power of creativity. 

There are various degrees of the foregoing 
unity of the soul with the All- Soul, or of the 
self with the Over-Self. There may be merely 
the doze which is still half -awake. But in Sleep 
proper the activity of Self-consciousness is 
changed, the relation between Ego and non-Ego 
drops away, though sensation and vitality be 
present. Then the feeling Ego can be dimmed 
or canceled. Finally there may be in Sleep a 
cataleptic condition, an apparent suspension of 
vital functions — no breath, no heart-beat, along 
with rigidity of the limbs. Still, there is not 
death but a going back to a germinal, pre-natal 
condition for a renewal of life and mind. Such 
states often occur in times of religious excitement 
and change the character of the whole man for 
the future, often producing in him a regene- 
ration not only physically and mentally, but 
morally. 

1. Sleep restores. We are, therefore, to see 
that Sleep is not a mere absence of waking 
activities, as this would be quite nothing, a blank 
negative. On the contrary Sleep has a positive 
nature, a life and character of its own. Not 



NATURAL SLEEP. 187 

only is it not a mere negative, but rather the 
negation of a negative — the negation of the 
worry and weariness which result from all 
waking self-conscious activity. Its destruction 
is very decidedly reconstruction. Sometimes a 
momentary nap gives not simply a cessation of 
the tension of life, but a renewed creative power 
which solves the problem before which the mind 
previously sank down hopeless. Here the fact 
is the impartation of genetic energy in Sleep 
from the primal generative power of the Uni- 
verse, which restores the waning individuality to 
itself. 

The Ego has, accordingly, its own peculiar 
activity in Sleep. It is no longer in Space and 
Time as when awake; rather Space and Time 
are in it or one with it through the All. For 
Space and Time are inside the All, not outside 
of it, else it would not be the All. Hence the 
Ego in Sleep senses through Space and Time, 
feels at a distance and in the future (Telepathy). 
Sleep makes the Ego a member of the universal 
Sensorium which may feel with the right stim- 
ulus what is happening or indeed what will hap- 
pen in the most distant parts. 

2. Sleep obliterates. We have already noted 
the primary fact that Sleep obliterates the sep- 
aration between Ego and non-Ego. In Sleep 
the particular, finite sense-world in which the 
waking Ego is placed, is supplanted, and a new 



188 FEELING — ELEMENTAL. 

world with its own Space and Time, takes us up 
into itself, and endows us with its qualities. 
Sleep does away with the centering of the Ego 
in the cosmical cycles of sun and stars, so that 
it is absorbed and carried along by the All in a 
wholly new kind of revolution to points far 
beyond its ordinary periphery. 

Thus Sleep has its negative side as well as 
positive — in fact it is positive and re-creative 
through its being negative. It is a fountain of 
oblivion as well as of renewal. The Eo-o through 
Sleep obliterates its old world in order to build 
its new one, for it is still Ego, self-conscious 
and a builder. 

What is this new world for which the Ego is 
prepared through Sleep? Evidently the Dream, 
which has new sensations, and specially new 
images, and even new thoughts. Out of such 
materials it constructs its unique architecture. 
Moreover a new kind of mind-transference or 
mental activity at a distance takes place in the 
Dream. 

3. The Dream. A counterpart of the real 
waking life of man now weaves itself into his 
existence. It is still the realm of psychical 
activity, yea of the purest psychical activity, 
since it is all Ego, and no non-Ego, or only the 
slightest. The Dream, therefore, will show the 
total process of the Ego in Feeling, Willing, and 



NATURAL SLEEP. 189 

Thinking, all these stages beng manifested 
in its activities. 

Here we must emphasize the fact that the Ego 
in order to be at all, must be active; when cut 
off from the stimulation of the outer world of 
sense, it still is working, elaborating its stores of 
laid-up experiences. Being no longer controlled 
by the external fact, by the non-Ego, it falls to 
unmeasured caprice ; the Ego shows itself to be 
self -active, without control; it asserts its free- 
dom by license, and manifests the primal spon- 
taneity of the Self stark naked. The so-called 
laws of association may sometimes be traced in 
the sudden leaps of a dream, and sometimes 
not ; its obedience to law is as capricious as its 
disobedience. The Ego as subject-object pure 
and simple we have in the dream, calling up its 
stores, specially of images, as it pleases. The 
natural liberty of man is greater in the Dream 
than it can be in the waking state, being under 
no restraint from a sense-world, still less from a 
moral and institutional world. 

(a) The dream has, then, Feeling, in fact the 
fundamental Feeling of the Ego, namely self- 
consciousness, or self-awareness. Otherwise it 
could not be self -active Ego at all, which has to 
separate within itself and then return to itself. 

The dreaming Ego is on the one side self- 
stimulated, yet is on the other side in unity with 
the All. The outer sense is shut, but the inner 



190 FEELING- ELEMENTAL. 

sense is greatly intensified; in a dream the Ego 
sees an Object as vividly as when awake. It also 
becomes telepathic, feels things distant in Space 
and Time. Its organic connection with the 
Over-Self gives it the universal power of Feel- 
ing, so that it often sees and feels the event 
taking place far away, and forefeels what is to 
transpire in the future. There are, however, 
often presentiments which turn out untrue, and 
thus the Dream can lie, as it did in a famous 
instance to Agamemnon. 

(b) In the Dream the Ego also exerts Witt, 
which manifests itself in external movements of 
various kinds. The Dream as mere Feeling, 
takes place on the inner stage of mind whose al- 
ready acquired stores it combines in many ways. 
But it can also move the body ; the motor prin- 
ciple too responds to the Dream. The child 
smiles in sleep, and the grown person can laugh 
loud enough to be waked up by the noise. Per- 
haps everybody talks a little now and then in 
sleep. 

But the striking fact of the present sphere is 
known as sleep-walking (somnambulism). The 
subject gets up and performs the most difficult 
feats of skill, which are beyond his ability in his 
waking state; he runs perilous risks which he 
would not ordinarily venture. He seems to have 
new powers directing mind and body, beyond 
his self-conscious Ego. A new Self has posses- 



NATURAL SLEEP. 191 

sion of him which has its senses or universal 
sense, not limited by the waking capacities. 
The Over-Self determines him as body, and 
makes him transcend his real self-consciousness. 
Such a condition is not normal, but supra-nor- 
mal. The function of Sleep, which is to repro- 
duce the worn-out Ego, is not fulfilled; the 
Over- Self in a manner usurps what is reserved for 
the self-conscious Self. 

Such is spontaneous somnambulism, springing 
up through the caprice of the sleeping Ego. 
Here we note in advance the fact that this state 
can be brought about through another Ego taking 
the place of the lapsed Will. And not only this 
state but most other kinds of Sleep can be 
induced from the ostside. 

(c) In the Dream the Ego also employs Intel- 
lect, often in a surprising manner, far surpassing 
the capability of its waking state. Particularly 
mathematical problems which have baffled the 
person awake, have been done by the same per- 
son asleep. The revelations of the Dream in 
poetry and even in philosophy are vouched for 
by many a poet and thinker. Prodigies (like 
blind Tom) seem to live and work in a kind of 
Dream. Some peculiar accession of power from 
which the waking state is excluded, manifests it- 
self often in the Dream — and oftener not. 

Here lies the uncertainty of the present 
sphere. The higher energy — - Over-Self, Pam- 



192 FEELING — EL EMENTAL. 

psychikon, the All-Ego — refuses to be con- 
trolled so that its working at a given time in a 
given way cannot be counted upon. We may 
deem it the supreme object of this phase of psy- 
chical science to get hold of, or at least to find 
the law of the Pampsychikon, into which the Ego 
enters as a Dream, and which tells to it seemingly 
at random the profoundest truths or the biggest 
lies. 

From the foregoing account it is evident that 
we have in the Dream a mind-transference to a 
distance, similar to what we saw in the Downburst 
of the Over-Self. Again there are cases of 
Feeling, Will and Intellect acting beyond their or- 
dinary periphery (cases of Telepathy, Teleboule- 
sis, and Telenoesis, in the terms of the preced- 
ing nomenclature). Space and Time seem to be 
put under the control of the dreaming Ego, as 
they were before under the control of the waking 
supra-conscious Ego. 

The difference is that the Ego in its first supra- 
conscious state is still self-conscious, being aware 
of its activities as supra-normal and as different 
from their ordinary range ; it knows itself tele- 
pathic, for instance. But in the Dream, the Ego 
has lost its relation to the non-Ego, though it be 
internally self-aware; what it dreams is real to 
it, is the new non-Ego created by it, and seems 
normal. There is, however, a half-waking state 
in which the reality of the Dream begins to get 



INDUCED SLEEP — HYPNOSIS. 193 

unreal to the dreaming Ego. But in the full 
Dream the Ego is quite one with the Over-Self, 
through which as its very Self, it operates at a 
distance. 

In Sleep with its Dream the Ego of its own 
accord once a day enters this supra-conscious 
realm, and passes through some of the experi- 
ences just mentioned. But next we find that for 
this spontaneous activity of the Ego falling into 
Sleep and Dream, the purposed activity of an- 
other Ego can be substituted. 

II. Induced Sleep. — Hypnosis. Here we 
enter the realm of what is usually called Hypno- 
tism, Avhich in its typical form is Sleep induced 
in a subject (recipient) by another Ego (agent), 
with its attendant phenomena. Moreover, be- 
tween these two Egos (agent and recipient, or 
hypnotizer and hypnotized) is the medium, which 
we have already called the Over-Self. Hence the 
hypnotized Ego belongs still in the realm of the 
supra-conscious, being no longer self-conscious as 
Ego and non-Ego, though it is still internally 
self-conscious, as subject-object. Its own inner 
activity as Psychosis it still possesses and must 
possess in order to be Ego at all. But to dis- 
tinguish itself from the outer world is not now 
its function, or only in a diminishing degree. 

The sleeping Ego is, accordingly, controlled 
by another Ego, which makes the distinction 
from the previous state, where the Sleep was 

13 



194 FEELING — ELEMENTAL. 

spontaneous. Also this controlled Hypnosis is 
distinct from the self-controlled Hypnosis, which 
comes later. Two Egos (hence the doubleness 
of this stage) play the leading parts; yet the 
medium, the Over-Self, must not be left out, as 
is too often done. Indeed just in it lies the 
main problem, which is still to be wrought out 
by investigators. 

The exact relation of the Hypnosis to Sleep is 
still under discussion, ' the subject sometimes 
sleeping and sometimes not. The difficulty lies 
in the medium, the Over-Self, into which the 
hypnotized person enters asleep, or, it may be, 
awake, as we saw where there is a Downburst of 
the Over-Self. The essence of Hypnotism is 
in the relation of the Ego to the Over-Self, in 
whose power it usually sleeps, though not always. 
The scientific Hypnotists, especially the Sugges- 
tionists, neglect this Over-Self, and so fail to 
give an adequate view of their science, in spite 
of their great practical expertness. 

It is evident that controlled Hypnosis must be 
ordered according to the nature of the control. 
The one Ego is the determiner, and the other is 
the determined, the induced or artificial sleep 
being the central phenomenon. We see that the 
first question will be : How does the hypnotizer 
bring about this state in his subject? What will 
then be the reaction of this subject, or the interac- 
tion between the two Egos? What, finally, will be 



IND UGED SLEEP — HYP NO SIS. 195 

the reproducing power of the Hypnosis — its 
ability to go back and bring up former states of 
the Ego? Hence we shall consider (1) Methods 
of producing the Hypnosis, (2) Interaction of its 
elements, (3) its Reproductive Character seen in 
its evoking previous conditions of the Self, in 
its health-restoring power, and even in its calling 
forth hidden talents. 

1. Methods. The ways of inducing Hypnosis 
are varied, but they have a common purpose and 
a common principle. 

The purpose is to bring the waking mind which 
still clings to the distinction between itself and 
the world, away from this distinction so that it 
is more or less obliterated. Then the Ego drops 
back into the Over-Self, becoming a more or less 
intimate member thereof, though it still retains 
its inner activity. The problem essentially is to 
transform the waking self-conscious Ego into the 
supra-conscious Ego. 

The instrumentalities for this purpose, how- 
ever different they may be, have a common 
principle. They turn back the mind upon itself, 
they seek to confine the Ego to its own inner 
movement, they concentrate it within, cutting it 
off from outer attention to the world (or to the 
non-Ego). The recurrence of motion, for in- 
stance, in the repeated passes of the mesmerist, 
or the recurrence of sounds produces sleep by a 
kind of correspondence, the Ego being thrown 



196 FEELING — ELEMENTAL. 

into its inner round of activity by these outer 
manifestations. Such recurrence of sound is in 
the lullaby for children, in the susurrus of the 
trees, in the little waterfall of the brook. We can- 
not say that it is always fatigue which produces 
Sleep. The general purpose of the hypnotist 
must be to submerge the self-conscious distinc- 
tion between the Ego and non-Ego. The wak- 
ing state involves a continuous reproduction of 
this distinction, which, being eliminated, causes 
the Ego and non-Ego to become one in Sleep, be 
it natural or artificial. 

In this connection we must again mention that 
the inner self-conscious Ego in its first stage, as 
subject-object, remains in the Hypnosis as in the 
Dream. Hynotized people know up to a cer- 
tain point what is going on around them, yet not 
in the ordinary waking way. It comes rather 
through the Over-self with which they are now 
integrated. 

(a) The first and most external method of 
inducing the hypnotic state is the Braidian, so- 
called after a physician by the name of Braid, 
of Manchester, England, who also introduced the 
term Hypnotism. The subject looks at some 
bright object, fixing the attention upon it till 
sleep intervenes. Here the means is an external 
object with no direct interference of an Ego as 
agent. The subject, so to speak, hypnotizes 
himself, though Braid acknowledges the influ- 



INDUCED SLEEP — HYPNOSIS. 197 

ence of suggestion. Through attending to the one 
object the Ego cuts off its relation to all other 
objects, abstracts from the multiplicity of the 
world and finally from the one given object. 
Thus it becomes simply its own inner activity, 
and in this condition cannot help uniting with the 
Over-self. 

The famous school of Charcot at Paris em- 
ploys essentially the same sort of means for 
inducing the Hypnosis, which, however, it re- 
gards as a disordered condition of the nervous 
system. 

(6) The second method for bringing forth the 
hypnotic state is Suggestion, which has become 
the triumphant category of the present stage of 
the science of Hypnotism. The term seems to 
have been brought into use (though certainly 
not invented) by the so-called school of Nancy, 
France, whose founder was Liebault, and whose 
chief propagator was Bernheim. 

An oral suggestion is given to the subject that 
he is to sleep; really it is a command, autocratic, 
perchance over-bearing, by which awaking Will, 
that of the hypnotizer, supplants another Will, 
that of the hypnotic, who obeys his hypnotizing 
lord during the Hypnosis, and often afterwards 
during the waking state. Here we see an outer 
control through an Ego which keeps awake itself 
and dominates its sleeping subjects. This school 
also holds that every man is suggestible, and 



198 FEELING — ELEMENTAL. 

hence affirms that Hypnotism is not merely a 
pathological condition ; the Ego by its very con- 
stitution is capable of Suggestion. 

(c) The third method brings about the hypno- 
tization of both Egos, of both the agent and the 
recipient. The hypnotizer hypnotizes himself, 
at least in part, in hypnotizing the subject. 
Both of them from different sides are integrated 
with the Over-Self, yet without losing their 
characteristic relation to each other (that of 
hypnotizer and hypnotized). 

This must be deemed the completed method 
of inducing the Hypnosis. Both the Egos, 
agent and recipient, are now in full rapport, 
being in the same supra-conscious state; the 
hypnotizer is no longer in the self-conscious 
waking state (or at least not entirely so), auto- 
cratically commanding or "suggesting" his 
behests to the hypnotic Ego from the outside or 
from above. Both are on an equal footing as 
far as condition is concerned, though there is 
still impartation from one to the other. But the 
most important fact is that the Over-Self, of 
which both Egos have become integral members, 
now comes out of its background and demands 
to be taken into the account. Undoubtedly this 
Over-Self is the most obscure, the least devel- 
oped portion of Hypnotism in general, and it is 
probably the most difficult. Still the future of 



IND UCED SLEEP — HYPNOSIS. 1 99 

the science lies largely in its investigation and 
development. 

The third Method here outlined does not ex- 
clude external means for starting the hypnotic 
act. Especially a system of circular movements 
of the hand oft repeated, of passes so called, 
starts the Ego on its inner round till it loses its 
relation to the outer world, to that of the non- 
Eso. It should be added that the ao-ent, being 
also an Ego, gets involved, partially at least, in 
his own process and shares in the hypnotization 
of the recipient. 

In the historic unfolding of Hypnotism this 
third method was the first to become prominent. 
It was essentially the method of Mesmer and his 
disciples, who ascribed the phenomena to a mag- 
netic fluid. Out of Mesmerism grew Braid and 
Charcot, and after them came the Suggestionists. 
But the Braidists and the Suggestionists by no 
means exhaust the phenomena, as they largely 
leave out the medium, the Over-Self, and thus 
move in a limited stage of the science. Notice- 
able is, therefore, the present trend back to 
Mesmerism without its unnecessary theories, its 
mystifications, and doubtless its frequent char- 
latanry. 

2. Interaction. It has been already noted 
that there are interacting elements in the hyp- 
notic state — agent, medium (Over-Self) and 
recipient. In inducing the Hypnosis we have 



200 FEELING — ELEMENTAL. 

seen these three elements combining or co- 
operating in various ways. Often the recip- 
ient is passive and yields easily, though there 
are many degrees of hypnotic susceptibility. 
There may be, however, a keen struggle be- 
tween the hypnotizer and the hypnotized. An 
immoral suggestion may be resented. It is de- 
clared that a hypnotized prohibitionist could 
not be induced to take a drink of water, when 
he believed it, under the influence of suggestion, 

7 CO 7 

to be whiskey. There is a decided opinion not- 
withstanding, that Hypnotism can be employed 
to commit crime, and jurisprudence has begun to 
take coomizanee f the fact. If there is resist- 
ence at times, there is likewise submission. 
Nothing is more common than to see the hyp- 
notized person stoutly refuse at first to obey the 
request of the hypnotizer, but gradually yield to 
his more insistent commands when repeated. 
The hypnotic also asserts his individuality, he 
cannot allow his own Will to be supplanted by 
another Will without a struggle. Then he too 

OO 

is an Ego and has his own power of suggestion 
which may counteract the efforts of the hypno- 
tizer. This is known as auto-suggestion and is 
often cited to account for failures in hypnotic 
experiments. 

On the other hand the hypnotized person is 
often endowed with a power far beyond his 
natural Self. He may show abilities in thought 



INDUCED SLEEP — HYPNOSIS. 201 

and speech, in writing and in drawing, which his 
friends never suspected. It is declared that his 
character is often changed and elevated, and 
his mind may be heightened into genius. 

(a) The general proposition holds that every 
Ego has in its normal state some degree of sug- 
gestion, suggestibility, and auto-suggestion. 
Every Ego can hypnotize, be hypnotized, and 
resist hypnotization. 

(5) There are various gradations of the 
hypnotic state. The first is usually called the 
light Hypnosis, which again may be subdivided. 
In general this state can be remembered after 
waking. The Ego may recall its separation 
from the world and even from its own body. 
This condition is reported in the following state- 
ment of one who had returned to self -conscious- 
ness: "I was immeasurably far away," and 
"the world was escaping from me." Also 
" my voice " sounded afar off. My legs seemed 
" not to belong to me." I was no longer my- 
self but " another had taken my form." (Cited 
by Dr. Sidis in his Psychology of Suggestion, 
p. 65.) It is manifest that the patient has here 
remembered his hypnotic condition. But in 
what is called deep Hypnosis there is forgetful- 
ness after waking (known as amnesia). 

(c) This brings us to consider the post-hyp- 
notic condition, which is of considerable impor- 
tance in Hypnotism. During Hypnosis a sug- 



202 FEELING — ELEMENTAL. 

gestion is given which is to be carried out after 
waking. A hypnotized person will measure 
time. If he is told to wake up in half an hour 
and light the lamp, his sleep will conclude on 
time, and he will perform the act. Yet he 
thinks he is free in such an act, and scouts the 
notion of its having been suggested to him. 
Thus suggestions are stored away during Hyp- 
nosis in the sub-conscious E^otill the time comes 
for them to burst forth into action. The hyp- 
notizer in this way may determine in part our 
waking activities. 

3. Reproductive Hypnosis. It has been indi- 
cated that all stages of the supra-conscious Ego 
are inter-related in a common character. The 
first of these stages we came upon distinctly in 
the Downburst of the Over-Self, in which the 
Ego remained awake and self-conscious, yet was 
integrated with the Over-Self and became thus 
supra-conscious in Feeling, Will and Intellect 
(Telepathy, Teleboulesis, and Telenoesis). But 
the Hypnosis may extend back even to the sub- 
conscious realm, if not to the pre-conscious, 
reproducing and re-instating some form of the 
submerged Self. 

(a) It has been repeatedly shown by experi- 
ment that the secondary person in the case of 
the Dual Self (see preceding p. 161) can be 
restored by Hypnotism. For instance Ansel 
Bourne, having recovered his natural state or 



INDUCED SLEEP — HYPNOSIS. 203 

his primary Self, could be hypnotized back into 
his secondary Self, during which he called him- 
self A. J. Brown. Thus the Upburst of the 
Under-Self can be brought about hypnotically. 
This fact may become of importance in education. 
If the stores of undeveloped traits lying in the 
sub-conscious Ego from a long ancestry, can be 
put under command of the hypnotizer who may 
select and develop certain traits, a vast new field 
of mental training opens to the view. 

(b) Much more common is it that the self- 
conscious Ego is taken up into the Over-Self in 
a sleeping and also in a waking state. Here on 
the whole we place the well-known therapeutic 
effects of Hypnotism. The diseased or defective 
body is dipped anew into the creative All and is 
made over. The self-conscious Ego with its sep- 
aration from the Over-Self is renounced, and the 
restoration begins. This is often called the power 
of mind over body, whereof the appearance of 
the bleeding stigma is a striking example. Hyp- 
notic suggestion has also its negative power : it 
can produce paralysis, catalepsy, disease. The 
various kinds of cures, mind-cure, faith-cure, 
Christian science, and hypnotic suggestion, go 
back ultimately to the one principle. 

(c) There is still another phenomenon, which 
sometimes results from hypnotization. An 
ordinary man becomes possessed with rare gifts 
of thought and insight. We seem herein to go 



204 FEELING — ELEMENTAL. 

back to the All-giver, who presents a new and 
great endowment to the hypnotized person, 
reaching beyond the sub-conscious world into 
what we have above named the pre-conscious 
realm. It would seem that Hypnotism in rare 
cases may rouse some form of genius in its 
patient. A poor shoemaker boy, without edu- 
cation, without exceptional intelligence appar- 
ently, is hypnotized, and begins to construct in 
thought the Universe, writing out in his hypnotic 
states a vast system of philosophy which has 
had many followers. Before each revelation it 
appears that he (A. J. Davis) had to be put into 
an hypnotic trance by another agent. Sweden- 
borg, who was a learned man, seems to have 
been self-hypnotized in working out his grand 
scheme of God, Nature, and Man. 

The poetic genius appears often to see and to 
speak in a state allied to the Hypnosis. Goethe 
has declared that he wrote when in a kind of 
somnambulistic condition. The genius may well 
be supposed to be in some intimate relation to the 
creative energy of the All. But he too usually 
hypnotizes himself, to which fact we may next 
devote some attention. 

III. Self-induced Sleep. — Self-Hypnosis. 
The agent is now the recipient also, the second 
Ego as hypnotizer disappears. The command is 
a self-command, the hypnotized person is the 
dominating will over himself. In relation to the 



SELF-HYPNOSIS. 205 

preceding forms this may be deemed the self- 
determined or free Hypnosis, the dualism of two 
persons having been eliminated. It is a return 
to Natural Sleep, in so far as this also belongs to 
the single Ego. Still it is not spontaneous, but 
induced, hence it has the second stage as an 
element of its process. Here indeed occurs a 
difficulty, that of drawing any exact line between 
spontaneous and self-induced Sleep; the two 
stages shade off into each other imperceptibly. 
Indeed we often go to sleep by an effort of will, 
which inhibits the thought keeping us awake. 

Still in Self-Hypnosis occur the peculiar phe- 
nomena of Hypnotism. The Over-Self is set to 
work by the act, and we behold often what is 
called the trance, into which the subject is said to 
throw himself by an act of Will. Sometimes, 
however, it is quite involuntary and unconscious^ 
especially in the case of a person who has been 
often hypnotized. Moreover in Self-Hypnosis 
the subject is by no means always asleep, but 
may be quite awake, though still hypnotized. 
Nevertheless we call it Hypnosis since there is an 
element of Sleep or something akin to Sleep 
weaving through his waking consciousness. 

The result is that the single individual contains 
within himself the cycle of the Hypnosis, not 
being determined from the outside, but deter- 
mining himself to produce the phenomena. He 
brings himself to feel, to will and to know at a 



206 FEELING — ELEMENTAL. 

distance. He may see and hear from afar 
(clairvoyance and clairaudience). What we have 
already come upon and designated as Telepathy, 
Teleboulesis, and Telenoesis, rise to the surface 
again, but in a new way and from a new source ; 
not now bursting down from above (from the Over- 
Self) upon the self-conscious Ego, nor again 
induced from the outside by another Ego, the 
hypnotizer, but induced by the one Ego which is 
both hypnotizer and hypnotized, he having 
become the total process within itself. 

We might, therefore, call Self-Hypnosis the free 
Hypnosis, insofar as such a state can be free. The 
Ego freely hypnotizing itself, calls up a master (the 
Over-Self) just in that act. By its own free act it 
puts itself under the yoke. Self-Hypnosis must 
accordingly be transcended in the interest of the 
freedom of the Self. This rise we shall behold 
in the coming stage, which is the Feelina; of the 
Free Self. But at present we must consider 
Self -Hypnosis (less frequently but more correctly 
called Auto-Hypnosis). 

1. The self-hypnotizing power is manifested 
by the control which the Ego can get over the 
tissues of the body. It can change them, caus- 
ing disintegration of them and restoration. The 
two most famous recent instances of the produc- 
tion of stigmata with bleeding at the wound 
(Katherine Emmerich, and Louise Lateau) may 
be taken as forms of Self -Hypnosis, produced 



SELF-HYPNOSIS. 207 

by long and intense concentration of Feeling and 
Thought, and doubtless Will at the start, upon 
the crucifixion. The total Ego, not through itself 
merely, but through the medium of the Over- 
Self, began changing the organic structure of 
the body. 

Again the peculiar working of the Over-Self 
forces itself upon our attention. Many have 
thought long and intensely upon the crucifixion 
without producing stigmatization. Why just in 
these cases? Such is verily the problem of the 
Over-Self, as already noted repeatedly. The 
medium exists, but is not yet controllable by 
science. We may compare it with a recent 
marvel, wireless telegraphy, which is just now 
getting control of a new medium (apparently 
physical) hitherto uncontrollable and indeed 
unknown. 

2. This same self-concentration we have noted 
in all methods of inducing Hypnosis. Both 
the hypnotizer and the hypnotized inhibits the 
outer and develops the inner activity of mind 
through attention to the one object, which finally 
becomes the simple Psychosis of the Ego. This 
easily unites itself with the All- Ego or with the 
Over-Self, which is inherently creative, construct- 
ing and also destroying. Undoubtedly, here lies 
the mystery of the present sphere ; the methods 
by which the Over-Self works have hitherto 
escaped the law of scientific procedure. 



208 FEELINQ- — ELEMENTAL. 

Virchow is reported to have said in regard to 
the mentioned case of Louise Lateau, that it was 
either fraud or miracle. But the alternative does 
not hold. There is another element, the medium 
called here the Over-Self, which the scientist, in 
spite of his seeming aversion, must grapple with 
and formulate. 

3. Again we return to the fact that the Ego 
can and does hypnotize itself through its own 
Will, doing away with the autocratic suggestion 
of another Ego, and controlling in a measure the 
previous accidental descent of the Over-Self. 
Thus the Ego even in the realm of the Hypnosis 
is transcending Fate and Chance, and rising to- 
ward Freedom. Mind-transference in the forms 
of Feeling, Will and Intellect is not now thrust 
upon the Ego from outside, but the mind trans- 
fers itself through its own process and can show 
itself transcending its ordinary self-conscious 
periphery through Telepathy, Teleboulesis, and 
Telenoesis, as already observed in cognate states. 

At this point one may well ask the question, 
Is Sleep trainable? Can we get possession of it 
so completely that we can employ its states and 
its powers for the purposes of life? We mean 
of course Sleep in its widest sense, including 
the Hypnosis and the Self-Hypnosis — the spon- 
taneous, the directed and the self -directed Sleep. 
It is highly probable that the Ego asleep is edu- 
cable as well as awake. Hitherto we have only 



SELF-HYPNOSIS. 209 

trained our waking life, the sleeping strand of 
existence lies undeveloped. Can we cultivate the 
two kinds of sensation, the two kinds of memory, 
in general the two kinds of Feeling, Willing and 
Knowing — the distant and the present? Is 
every human being finally to be endowed with 
Telepathy, Teleboulesis, and Telenoesis as a por- 
tion of his educational outfit? The culture of 
Sleep with its supra-conscious Self may well be 
a part of the future programme of the School of 
Life. We still throw away Sleep as an educative 
means, quite as we once threw away the play of 
children, which is now organized into the system 
of their most fruitful instruction. 

With the conclusion of Self-Hypnosis we 
finish the sphere of what we have called the 
supra-conscious Ego with its peculiar problems 
of the Over-Self, in which center the strange 
phenomena of mind-transference — Telepathy, 
Teleboulesis and Telenoesis. Each of the three 
kinds of Sleep, natural, induced, and self-in- 
duced, manifest these phenomena, which already 
began to appear in the realm of the self-con- 
scious Ego with the Downburst of the Over- 
Self. Moreover, the Feeling of the Conscious 
Self, has run through its three stages, sub-con- 
scious, self-conscious, and supra-conscious. 
There remains one other division of All-Feeling, 
the Feeling of the Free Self, whose turn has 
now come. In it the Ego breaks loose from the 

14 



210 FEELING — ELEMENTAL. 

Over-Self whose peculiar manifestations hence- 
forth disappear. 

Observation. Hypnotism and its allied phe- 
nomena are beginning to creep into modern 
Psychology, though on the whole they are not 
very heartily received. Their place in the science 
is uncertain, they seem recalcitrant to any order, 
being mostly put off into a little corner by them- 
selves. 

The London Society for Psychic Research 
deserves the most credit for its careful and elab- 
orate work in this new field, as well as for its 
valiant battle against excessive credulity on the 
one side and excessive skepticism on the other. 
Its vast materials are, however, of different 
values, and must be sifted. Then they have no 
order, could not have in the nature of the case- 
The attempt of Myers in his two large volumes 
on Human Personality , cannot be deemed a suc- 
cess in organizing the present subject, though 
otherwise very suggestive, and specially fascinat- 
ing on account of the unusual excellence of the 
author's literary presentation. 

The subject, being of such an undefined and 
problematical character, has been afflicted with a 
very hypertrophy of theorizing. To account for 
the unique working of the Over-Self there have 
been invoked the act of God, the act of disem- 
bodied spirits, as well as physical forces and 
fluids. Indeed this is the ve-ry region of mysti- 



SELF-RYPNOSIS. 211 

fication, with its army of votaries made up of 
the deceived, the deceivers, and self-deceived. 

Our purpose has been to put the phenomena 
into their psychical order so that they explain 
themselves without theory. For instance Sense- 
perception, Eepresentation and Thought as the 
psychical process of the Intellect need no theory 
for their explanation when once duly formulated 
and ordered. There was a time, however, when 
Sense-perception (the Ego sensing the object) 
had its theory which invoked for its accom- 
plishment the assistance of God (assisteniia Dei 
m the Cartesianism of the Seventeenth Century). 
Psychology banishes such a theory by defining 
and ordering the fact. Sometimes it happens 
that the fact is called a theory by mistake. 
Mind-transference, for instance, seeks to state a 
fact, not a theory. If the transfer is supposed 
to take place through the medium of a disem- 
bodied spirit, we have a theory. And the Over- 
self in the preceding account is not given as a 
theory but seeks to express a fact or at least to 
give some glimpse of a fact, which has been as 
yet by no means fully explored. 

Out of this dreamy, unfree, often abnormal, 
yet very real realm of the sleeping Ego, we pass to 
its awakening to a new consciousness, which is 
the feeling of its self-determining power against 
its previous Determinant. 



212 FEELING — ELEMENTAL. 



III. Feeling of the Free Self. 

The Free Self of Feeling, at which we have 
now arrived, is self-conscious again but in a 
new way. Previously (see p. 147) the self- 
conscious Ego sought to separate and to isolate 
itself from the All, and so was really determined 
to its isolation through the latter. But at 
present the feeling Self as free starts to deter- 
mining the All and thus asserting its freedom. 

A phase of the feeling Self seeking to deter- 
mine the All as Over-Self we have just witnessed 
in Self-Hypnosis, in which the Ego may be said 
to invoke the Over-Self to take control and to 
put it to sleep, voluntarily subjecting itself, as 
it were, to the despot, using its freedom to give 
up freedom. But the truly Free Self tackles 
the despot and seeks to subject him to itself, 
though it can grasp him only piece by piece. 
That is, the Free Self begins to divide up the 
All outside of it, getting possession of the 
same through division. It is evident that the 
elemental relation between the Ego and the All 
is now broken ; the Ego no longer feels itself 
a member of the Great Totality, but distinct 
from it; nay, it proceds to dismember that 
Totality and to appropriate its parts. 



FEELING OF THE FBEE SELF. 213 

In the movement of All-Feeling, or of the 
All-feeling Ego, the third stage has now been 
reached, in which the Ego goes back and starts 
to determining its previous Determinant (the 
All in the First Stage ) . In the Second or Con- 
scious Stage (just finished), the Ego is in a state 
of struggle with its Determinant (the All), 
striving to determine itself apart from and even 
in opposition to the same — wherein it was de- 
feated and put to sleep or hypnotized. But in 
the present stage the Ego wakes up and begins 
to assert its new freedom, whose universal Feel- 
insr is that the Ego must determine that which 
determines it. 

In Self-Hypnosis we saw the Ego assert its 
power by controlling the All which produces 
Sleep. Thus the Determinant which originally 
quenched the self-conscious Ego begins to be 
determined itself by that Ego, not, however, to 
conscious, but to supra-conscious action. 

The Free Self of the present sphere goes back 
to the Endowed Self, which was gifted by the 
All directly with its varied attainments — Dis- 
position, Character, Talent, Genius. But now 
the individual Self is to control the All and is 
not to be controlled by it, transforming it and 
not transformed by it. Thus we see the cycle 
of All-Feeling: What at first determined the 
All-feeling Ego, is now determined by it. 

Such is a general statement of the stage before 



214 FEELING — ELEMENTAL. 

us, in which we may mark a movement through 
the following steps. 

1. When the Ego waKes up after its renewal 
through Sleep, it has a feeling of freedom, of 
activity untrammeled. We may call this a feel- 
ing of triumph rising with the triumph of day 
and the flight of darkness, and running parallel 
with the cosmical' appearance of light. But the 
deeper feeling of triumph is that the self-con- 
scious Ego defeats its former antagonist, the 
Over-Self, who in the last stage overwhelmed it, 
absorbed it and submerged it into the Tartarean 
realm of Sleep and Dream. Such is the second 
great awakening of the Self, not the first, which 
is birth, or the first unconscious plunge into light. 
To be sure, this second awakening of the Self 
must repeat itself every twenty-four hours, inas- 
much as it is succeeded by a second Sleep with 
its renewal. Thus there is the continuous battle 
between waking and sleeping, between whose 
alternations the river of Life rises and falls. 

The Ego, having been renewed through Sleep 
in its supra-conscious State, comes back to Self- 
consciousness, having recovered the difference 
between Ego and non-Ego or Self and the World. 
But this second awakening is not a mere relapse 
to the first one, as self-conscious Ego; it has 
brought with it not simply the feeling of separa- 
tion, but also the feeling of positive freedomwhich 
asserts itself against the previous Determinant. 



FEELING OF THE FBEE SELF. 215 

2. The All-feelinar Es;o in its inner freedom 
finds that it is limited by an outer world and 
thrown back upon itself. Such is the contra- 
diction which it has now to overcome if it be 
really free. We saw in the preceding sphere the 
self-conscious Ego asserting itself as separate 
from the All, in which conflict it was vanquished 
and re-submerged. But the present struggle is 
a deeper one : the self-conscious Ego must be not 
simply separate, but free ; the separation, the dual- 
ism must be overcome. The external world which 
now appears to it, stands in its way, limits it, 
resists it, obstructs its feeling of freedom, which, 
accordingly, proceeds to assert itself anew. 

So we conceive for a moment the present Ego 
feeling free internally, yet feeling unfree exter- 
nally, and then starting to make itself free 
externally by creating a free world. 

3. The self-conscious Ego, in order to liberate 
itself from the sway of an external Determinant, 
the world, feels that it must transform that 
world, making the same over into an image of 
and also into a means of its freedom, changing 
the same into things beautiful as well as useful 
for its end. Such is the feeling which propels 
the Ego to re-make external Nature into its own 
forms. The great industrial transformation 
which we see going on around us everywhere, 
springs from this feeling of freedom. The 
works of man proceed ultimately from his aspira- 
tion for a liberated Self. 



216 FEELING — ELEMENTAL. 

Thus we find the Ego striving to determine 
that outer world which has determined it. In 
general, |the self-determined All has created a 
member as Ego which is self-determined and free 
as it is. It has imparted to the created Self its 
own creative process within itself and thus pre- 
sented it with an individuality which ideally 
reflects the Universe, and which must, therefore, 
subsume whatever limits it externally. 

On the one hand this individual Ego while 
determining the world, finds that the world still 
determines it, stimulates it to its free process, to 
its assertion of itself. Both sides are separate, 
and the separation has become explicit. The 
Ego on its part determines the world, yet is de- 
termined by it to such free determination. On 
the other hand the world is determined by the 
Ego, yet determines the same to make it deter- 
mined. That is, each side has its own distinct 
process as separate and works upon the other 
external^. 

Now follows the main result of this formula- 
tion. The elemental stage of the feelino; E^o 
has come to its end in the complete separation 
and mutual opposition of its elements. The 
feeling Ego no longer feels itself to be an organic 
part of the Totality; it is divided from the same 
and has its own distinct process, which is deter- 
mined by the All, not from the inside, but from 
the outside. To be sure this separated All is 
not the true one, but an All which appears, yet 



FEELING OF THE FBEE SELF. 217 

is not, since it is now limited, finite, not the 
whole but a part. The Ego in Feeling is no 
longer a member of the All, in immediate unity 
with it like the limb of the total organism, but 
has become an independent individuality in its 
own right and with its own work. 

Such is then the dissolution of Elemental 
Feeling, which we have followed so long through 
its many devious passages, above ground and 
under ground, requiring no small degree of pa- 
tience, and calling forth at times a skeptical 
amazement at its labyrinthine circuits, large and 
little. But we have clung to the basic Norm 
throughout and have found it with us still at the 
conclusion. Feeling as belonging to the Ego, 
as being its primordial stage, must manifest the 
process of the same, the Psychosis, and thereby 
get its order and organization. 

But, having passed through Elemental Feeling, 
whither shall we go next? The two realms, the 
Ego and the outer world, hitherto united and 
having their separation as yet only implicit, have 
become explicitly disconnected, and yet mutualljr 
determiued through their external relations. The 
feeling Ego still feels the world, but not as a 
whole within itself, but as divided, specialized, 
cut up into an infinite number of particulars. 
Each of these is to stimulate its special Feeling, 
making the whole into a realm of limited, finite 
Feeling. The latter term is the one which we 
shall employ. 



IPart Seconfc. 

FINITE FEELING. 

In the preceding Feeling, that of the Free 
Self, the Ego has come to feel itself as the deter- 
minant of what is outside of itself. We see it 
not only separating from the Universe which 
created it, but also determining the same as 
something distinct from itself. Thus the elemen- 
tal relation between the Ego and the All is 
broken up, and at the same time the All is 
broken up within, divided, dismembered, partic- 
ularized by the Ego, its product or offspring. 
We recollect that in consciousness the Universe 
imparted to its child, the Ego, its own process, 
thus endowing this child with its own gift of a 
separate, independent individuality, which also 
must be creative in accord with the innermost 
nature of the parent. So the Ego, having been 

(218) 



FINITE FEELING. 219 

endowed with the feeling of freedom, turns 
against the All which gave just this endowment 
of freedom, and asserts itself as free against its 
former Determinant, which limits it, seeking 
freely to reproduce in Feeling what produced it. 
For such purpose it divides up and particularizes 
the All as its outer world, in accord with its 
nature, since it sprang from a dividing of the 
All. 

The feeling Ego as free having reduced the 
Universe to parts or particulars, a new move- 
ment begins. Each of these particulars becomes 
or may become a Determinant of the Ego (which 
is itself now a particular) to Feeling. That is, 
the Universe, no longer as Totality (as in Ele- 
mental Feeling) but as Particularity, determines 
the Ego to Feeling, so that we enter the realm 
of particular Feelings, which we shall call Finite 
Feeling. Again, therefore, the world stimu- 
lates the feeling Self, but it is the world par- 
ticularized. 

We have accordingly come to a stage of Feel- 
ing which embraces a much greater diversity 
than the last (Elemental Feeling), in fact the 
present is just the sphere of diversity, separation, 
multiplicity in Feeling. The Determinant be- 
comes specially many Determinants, and the im- 
plicit All of which the feeling Ego is a member, 
is explicit in a vast manifoldness of forms which 
more or less externally stimulate the Ego to its 



220 FEELING — PART SECOND. 

Feeling. In other words, the finite world is 
now to be the determining principle of Feeling. 

We might call this entire stage by the name 
of Passion, though the latter term is of varied 
usage. Passions are properly what the Ego 
suffers, and the word puts stress upon its recip- 
ient character. But the more common signifi- 
cance of Passion is at present the violent out- 
burst — which meaning is quite opposite to its 
etymological sense. Descartes means all Feel- 
ings by what he calls Passions of the Soul, and 
this is the better usage. 

Going back to our formula of Feelino; as the 
process of the Egoioithin itself turned inward by 
some Determinant, we mark that this Determi- 
nant is not immediately connected with its object 
as in the previous stage. Nature or the All 
stimulating the Ego as a member of its own 
organism, is now separated into many determin- 
ing objects moving the Ego which is likewise 
separated from the All. A new world of De- 
terminants is thus interjected between the two 
extremes, Ego and the All. This is of necessity 
a world of finite Determinants, each of which 
stimulates the primal Norm of Feeling and so 
produces its own distinct act of Feeling. Or, 
better, the All is itself divided, particularized, 
Unitized into a world of Determinants. 

If we look closely into the relation between 
these two stages, Elemental Feeling and Finite 



FINITE FEELING. 221 

or Determinate Feeling, we shall find that the 
former is stimulated directly from within — the 
Ego feels itself feeling the Whole, though this 
Feeling also has various forms. Strictly, Ele- 
mental Feeling has no external Determinant, 
being really inside the All in whose organic move- 
ment it shares as a member of the organism of 
the Universe. But Finite Feeling is conceived as 
having the distinct external Determinant which 
is separated from itself and lies outside of itself. 
Thus it too is finite and becomes a particular 
member of the finite world which is composed of 
a multiplicity of particulars, each of which may 
be a Determinant of the Ego to some finite or 
special form of Feeling. 

In this way the Determinant is seen to come 
from the outside and is taken up by the primal 
Psychosis or Norm of Feeling, whereby it receives 
its special character. We may conceive the 
Universe divided up into Determinants which 
produce every variety of Feeling. The sight of 
the flag of my country rouses in me the Feeling 
of patriotism — a particular Feeling excited by a 
particular object. The Norm of Feeling as uni- 
versal is thus particularized by some special 
occurrence, which comes upon the Ego from the 
bosom of the Great All lying back of particularity, 
and stimulates it to that process within itself 
called Feeling. 

There is another fact about this sphere which 



222 FEELING — PAR T SEC OND. 

must be brought out in the exposition : The par- 
ticular determinant does not directly pass to its 
particular Feeling, but stirs the whole man with 
his associated store of Feeling. In order that 
the flag of my country may rouse my patriotism. 
I must have had many experiences, and quite a 
little bit of knowledge. For the insignificant 
piece of bunting has to be transformed by me 
into a symbol of what my country means to me 
and to the world. 

The next question is, How shall we order this 
large and diversified sphere of Finite Feelings? 
As usual, by the kind of Determinants, which 
we may see to have the following classes. 

I. Impression : The outer sense-world is the 
Determinant coming to the Ego through the 
senses associated in the physical body. 

II. Emotion : The inner mind-world is the 
Determinant coming to the Ego through images, 
thoughts, impressions, in fine the associated 
stores of mental concepts. 

III. Sympathy : The inner mind-world of one 
Ego is the Determinant coming to the inner 
mind-world of another Ego or other Egos, which 
are thereby associated in a common Feeling 
(Sympathy). Or, the Emotion of one person 
stirs a like Emotion in another or in many per- 
sons, who are then said to sympathize, or feel 
together in common bond. 



FINITE FEELING. 223 

Thus Sympathy associates separate individuals 
who are capable of Emotion which goes back 
still further to Impression. In general we shall 
find that every being which has Pain and Pleas- 
ure, will rise to associate with other similar be- 
ings through Sympathy. Such is indeed the 
movement of Finite Feeling, which, starting with 
a separate world full of separated Egos, brings 
them to union and association through Sym- 
pathy. 

We shall find, accordingly, that the end and 
purpose of Finite Feeling is to overcome the 
state of division with which this stage begins, 
and to bring the separated units into an inner 
emotional association, which renders possible the 
external organization of men in institutions. The 
natural bond or the subjective fusion from which 
the institutional world springs, is Sympathy. 
Such is the conclusion of Finite Feeling, whose 
starting-point we must first consider under the 
head of Impression, which is its most external 
form. 

Here it may be stated that we use the term 
Impression also in Intellect under Sense-percep- 
tion (see Psychology and Psychosis, p. 126), 
where it designates a form of particularized Sen- 
sation. But in the present case it is regarded as 
a form of particularized Feeling accompanying 
Sensation. Or, there is an intellectual Impres- 
sion and a feeling Impression. 



SECTION FIRST. — IMPRESSION. 

Impression, as here used, means the Feeling 
or group of Feelings which are stimulated into 
activity by the external world reaching the Ego 
through the Senses. The external world thus 
specialized produces a corresponding specialized 
Feeling. These are frequently called sensuous 
Feelings, or the Feelings of the Sense-world. 

The particular Determinant impinges upon the 
totality of organized Sensation as found in the 
human body, out of which proceeds the particu- 
lar Feeling. The so-called Five Senses constitute 
this organic Whole, which we may, from the 
present point of view, call associated Sensation. 
The different organs of associated Sensation 
(the five Senses) are the product of a long 
(224) 



IMPBESSION. 225 

heredity, and contain a store of Sensations which 
were developed in the past but can be stimulated 
to activity in the present. 

But Sensation is not what we call Feeling, 
though the latter is its concomitant. An Im- 
pression is that form of Feeling immediately 
connected with and springing from Sensation, 
when the latter is felt to be agreeable or disa- 
greeable. In a burn of the hand, there is a Sen- 
sation, also a Feeling, or what we call here an 
Impression. This distinction we shall illustrate 
more fully. 

If a pin sticks you, there is a peculiar inter- 
nal movement involving your body, which both 
recoils from and reacts against the intrusion. 
Your organism asserts itself, and you are said to 
feel. It does not yield or resist simply at a 
given spot, like so much matter, as when the pin 
is stuck into a piece of wood, but the total body 
responds with an inner self-assertion. In this 
case we observe that there is first a special stimu- 
lus at a special point of the organism ; then the 
total organism is affected and proceeds to posit 
or localize the disturbing stimulus at the special 
point whence the latter originated. Thus a cycle 
of organic activity takes place, from the stimu- 
lated spot, through the totality of the body, 
back to the starting-point. This is the primitive 
process which underlies all Sensation. 

The pin does not slick into the spinal cord or 

15 



226 FEELING — FINITE. 

the brain, it touches only the bodily periphery, 
still this stimulus is taken to the central organs 
by the molecular movement of the afferent nerve 
and is returned by the efferent nerve to the point 
affected. If the pin actually went to the center, 
that would be the end of you; still it gets there 
ideally, with its material extension canceled, and 
you feel the prick of the pin only in that way. 
The one spot must be made over into the total 
organism, must be annulled as particular, then 
ideally reproduced and localized. Moreover, in 
the case of the prick of the pin, there is an inter- 
ference with the organic totality as process, 
which stoppage gives the color or form of the 
Feeling as Pain. All Pain, therefore, has an 
ideal element, as well as a physical ; the inhibi- 
tion of the organic rhythm must be ideally 
reproduced in order to be painful, or become 
Impression. 

The total Organism is sensitive, capable of 
Sentience. Any part of the bodily surface can 
be touched and will create a sensitive reponse. 
To be sure there is a great difference in various 
parts of the body; a few excrescences — hair, 
nails — have no feeling. The nervous system is 
the instrument of Sentience. 

Any obstruction of this fundamental process 
of Sentience brings forth Pain, which is the 
negation of the free process of the Organism, 
the inhibition, in some form, of the primal self- 



IMPRESSION. 227 

activity of the somatic Ego. Thus a negative 
power enters the regular organic activity, dis- 
turbs it, and may destroy it. Still the organism 
is to overcome this negation, and transform it 
into Pleasure. With Pain and Pleasure we have 
Feeling. 

One may as well ask : What is the meaning 
or purpose of this companion to Sensation called 
Feeling? Sensation has two relations: the sens_ 
ing of the object and the sensing of the Ego 
at the same time. The sensing of the object 
gives simply knowledge of a certain kind; 
but this knowledge calls forth Feeling also- 
Does the act of sensing the object pro- 
mote or retard the process of the Self? In 
the first case the response is Pleasure, in the sec- 
ond case the response is Pain. Here Feeling 
enters Sensation and in its way judges the same 
as favorable or unfavorable to itself. Now Feel- 
ing is usually said to be of the Soul whose voice 
it is, yea whose judgment it is, uttered in the 
form of Pleasure and Pain. The Soul feels, or 
the Ego as Soul is Feeling. The Ego is present 
in every act of Sensation and approves or dis- 
approves of that act by Feeling. 

The present sphere of Feeling as Impression 
is next to be brought into order. We must keep 
in mind that Impression is stimulated by some 
particular form of the external world (as the 
point of a pin in the preceding illustration), and 



228 FEELING — FINITE. 

is itself the particular counterpart (in Pleasure 
or Pain) of a special Sensation which is also 
produced by the foregoing stimulation. So we 
shall have to consider (I) Sensibility, or the 
capacity of the Ego to receive Sensation and 
therewith Impression; (II) The Special /Senses, 
through which the outer world is particularized 
and received by the Ego; III. Impression in 
general, as separated from Sensation, which being- 
stored away becomes the material for Emotion in 
the coming stage. 

I. Sensibility. Here we must again grasp 
the receptive or pathic principle of the Ego, 
along with its reaction against the external De- 
terminant. Thus it is capable of receiving Sen- 
sations and Impressions, of adopting and unify- 
ing with its own immediate process this external 
Determinant. The Ego is ever ready to be at 
one with the world in Feeling. This world may 
come to it and determine it in every shape of ex- 
ternal multiplicity, each shape as stimulus pro- 
ducing its own special Feeling. In this sphere all 
externality has as its destiny to become an Impres- 
sion, reducing its outer separation and finitude 
to the inner unity of Feeling. Yet having at- 
tained such unity, Feeling too will diversify 
itself into multitudinous forms in accord with 
the Determinant. 

Passing through the woods on a warm day, I 
observe a breeze springing up and stirring the 



IMPBESSION. 229 

tree-tops, producing a movement of their curves 
which is pleasing to the eye, as well as an undula- 
tion of sound gratifying to the ear. Also an in- 
vigorating coolness is brought to my. cheek, and 
draughts of fresh air fill my lungs. What a 
receptive being is man! All the diversities of 
external nature stimulate him and produce an 
activity within him called Feeling which in the 
above cases is grateful. But the same breeze 
may be the last little thrust which loosens the 
dead branch above my head ; down falls the new 
stimulus of the external world and calls forth 
a new Impression from my bruised scalp, which 
may be the beginning of a painful line of Im- 
pressions indefinitely extended. 

In this illustration we have the two factors of 
the present sphere ; the outer world in its vast 
diversity with a process all its own of which the 
breeze, the tree, the limb, are elements, and on 
the other hand the Ego with its process, here 
that of Feeling, and specially that of Impression. 
This Ego is capable of Sensation and Impression, 
has Sensibility, is a kind of individual Sensorium, 
which takes up and transforms into its own in- 
ner process whatever comes upon it from the 
outside. Such is the two-sided relation or dual- 
ism of the present sphere. 

But Sensibilit}', in order to be capable of sens- 
ing anything, must have its process which may 
be more definitely set forth as follows. 



230 FEEL ING — FINI TE . 

1. Organic Rhythm. This is the state of the 
Organism in its free, natural, undisturbed pro- 
cess, as it is in complete health. We might con- 
ceive of it as the happy equilibrium of the bodily 
energies, except that this equilibrium is not a 
stand-still, not passive. The perfect adjustment 
and co-operation of all the corporeal parts make 
this rhythm, not indifferent, not excessive, show- 
ing the happy mean, the proportion suggestive 
of the Greek moderation. 

Yet this rhythm is the result of activity. The 
Organism gives many external manifestations of 
it, inspiration and expiration of the lungs, systole 
and diastole of the heart, recurrence and cessa- 
tion in many forms. The appetites have this 
rhythm or oscillation, as hunger and satiety, 
thirst and its slaking. It is the undertone 
throughout the realm of Feeling, and thus images 
the Ego, which is rhythmical, alternating be- 
tween unity and separation. 

2. The Disturbance {Determinant'). The inner 
rhythmical movement of the Organism is dis- 
turbed by the environing world, primarily 
through Sensation. Oar bodies have to receive; 
if we look up with open eyes, we have to see 
yonder tree; if we brush against a hot stove, we 
have to accept its heat, though it burn up the 
recipient organ. There is an inflowing stream 
of sensed objects from all our environment, a 



impression: 231 

vast current of Sensation is always sweeping in- 
ward to the central Ego. 

But if there is an inflow, there is a correspond- 
in^' outflow from the Ego to the environment, 
making the cycle of Sensation. Even the Organ- 
ism has the corresponding sets of nerves, afferent 
and efferent, which are the roads upon which the 
Ego travels from and to the sensed object, and 
thus in turn to and from the central Ego. The 
human body may be likened to a sphere, whose 
periphery, netted over and over with the recip- 
ient organs of Sensation, takes up the external 
Universe part by part and conveys these parts 
along the afore-mentioned roads as radii to the 
center, whose grand capacity is to turn the Sen- 
sation around and send it back again to its start- 
ing point over new radiating roads outward (the 
efferent nerves). 

Such is the round or cycle of Sensation which 
the Disturbance from the environing world has 
introduced. It is very different from that quiet 
inner round of Life which we noted as Organic 
Rhythm. But now the round gets outside the 
body and connects with the external world, which 
is wheeled into this new cycle through the Ego 
within. So we may conceive a series of cycles 
reaching out from the Ego and picking up 
every outside thing in the environment, and then 
returning with it to the center which is Ego. 
Moreover each of these cycles of Sensation 



232 FEELING — FIN1 TE. 

bears with it a Feeling or specially an Impres- 
sion as we shall see later. 

But this Disturbance of the organic equilibrium 
is going on continually, and has been going on 
for indefinite ages — what is the result? 

3. The /Store. The Organism is a vast store 
of these Sensations, which are united with it and 
indeed change it, giving to it new capacities of 
sensing the outer world. Every fresh Sensation 
is a new potentiality, and has in a manner made 
or remade an organ for itself, which falls back 
into the Organic Ehythm of the body awaiting 
another stimulus. Every day our physical Organ- 
ism is being re-created by exercise in the struggle 
with externality. The Disturbance from environ- 
ment is a call for a new adaptation of our cor- 
poreal system to meet the emergency. Hence we 
are to conceive our Organism as an immense 
reservoir containing organs which have been 
evolved in the past, are now evolving, and will 
be evolved still further in the future. 

The development of the organ has been studied 
a good dear since Darwin set the pace. The 
hand, for instance, with its keen tactile sense 
at the tips of the fingers has been traced back 
through a long; series of analogues to the fins of 
the fish. By use it has grown through ever- 
renewed struggle for life with environment, till 
we reach the Bimana. Now all these trans- 
cended stages still lie in the hand, and some- 



impression: 233 

times it may relapse to one of them, showing 
the potentiality of the past as still existent. And 
the whole human organism is simply full of 
organs like the hand, with a history in them 
which we can read in the ascending order of the 
organic world. 

The Evolution through the struggle for Ex- 
istence it has been called, and this is certainly 
present. But there is something more than Life 
involved. Unless the organ can improve, unless 
it has within itself a limit-transcending power, it 
can give no guaranty of safety to Life. That 
organism which can unfold out of itself in the 
briefest time to meet the emergency of environ- 
ment will survive. Here we catch a glimpse of 
something at work above Life, of something 
beyond the mere vital activity of the Organism, 
of that realm of Feeling which is not simple 
Sensation, but which is often identified as Soul. 

At present, however, we are to behold the Ego 
meeting the multiplicity of the world half-way 
as it were, on the surface of the body. The 
corporeal unity separates into the Senses which 
are to take up all the diversity of the macrocosm ; 
the body particularized has now to sense the 
world particularized. 

II. Sentience. — The Five Senses. Here 
we come to the active principle (sentiens) which 
stirs the previous passive element (sensibilc), 
Sensibility. The result is the Ego, the inner 



234 FEELING — FINITE. 

and non-extended, takes up the outer and ex- 
tended in a sensation. How this is done, is 
indeed the first and probably greatest crux of 
Philosophy and also of Psychology. 

The realm of Sentience — the Five Senses — 
is to be regarded as an organized Whole for 
transforming the outer material world into the 
inner mental world, both sides being differenti- 
ated into a multiplicity of parts. Thus the part 
of the great external All is taken up by the part 
(organ) of the corporeal totality in a multitude 
of ways. ' It belongs properly to natural science 
to treat of the physical media (light, sound, etc. ) ; 
to physiological science to treat of the organs in 
themselves ; but to Psychology it belongs to con- 
sider how they stimulate the Ego to Feeling, 
Will, and Intellect. 

In the activity of all the Senses we shall find 
lurking some form of Feeling, something asree- 
able or disagreeable. This is the fact for which 
we here bring to notice the Senses, in a very 
brief survey. The Five Senses are associated in 
the corporeal totality, and are ordered as 
follows : — 

(1) Touch is the most general sense, being 
distributed over the corporeal periphery in vary- 
ing degrees of intensity. It senses immediate 
contact with matter, reporting weight, warmth 
and form to a degree, and cohesion. 

(2) Taste and Smell are often called the 



IMPRESSION. 235 

chemical Senses, since they report the dissolu- 
tion of the external body. Connected with their 
Sensation is a very decided Feeling, agreeable 
and disagreeable, so that these Senses are often 
stimulated artificially. 

(3) Sight and Hearing do not sense the 
dissolution of the object (as do Taste and 
Smell), but leave it in its integrity while sensing 
its vibrations, which convey its message from a 
distance. Artistic Feeling as pleasurable and 
painful is specially connected wilh these two 
senses, which have been accordingly called the 
Art Senses. 

The sphere of Sentience is, in general, the 
stimulating or determining element of Sensation 
which has its echo in Feeling as Impression. 
With the activity of eacjh. of the Senses there is 
an accompaniment of Pain or Pleasure, which 
is the primal characteristic of Feeling as distinct 
from Sensation and gives the general form of 
Impression. 

In this connection we may cite a statement 
of Weber. He declares that by plunging his 
hand into very cold or very hot water (intense 
enough to produce Pain in both cases), he had 
the Sensation of cold or heat before feeling 
the consequent Pain. The re-action of the 
®rganism is immediate in Sensation, after which 
comes Feeling as the counterpart or resonance, 
separate in time and in consciousness. This 



236 FEELING — FINITE. 

Feeling is Impression, springing from a special- 
ized Sensation, yet endowed with a universal 
element. To this we pass. 

III. Impression as Universal. That is, the 
Sensation is transformed into Feeling through 
the universal attribute of the latter, namely 
Pain-and-Pleasure, which we have already seen 
to be in itself a process, a Psychosis (see pp. 
36-38). This Feeling in its present form, as 
finite and particularized, receives its basic 
characteristic, namely Pain-and-Pleasure, in 
which the Ego may be said to have its first real 
Feeling as distinct from its abstract Norm 
(p. 30). 

The distinction between Sensation and Feeling 
in general often recurs in the Psychology of 
Feeling, and has been already stated several 
times. When I say that t he column before me 
is round, I affirm a fact of Sensation, which 
belongs to the Intellect; when I say that the 
same object is agreeable to me, I am in the realm 
of Feeling. In relation to the object Sensation 
gives some kind of knowledge ; but in relation to 
me Sensation either promotes or disturbs my 
inner harmony, and c auses like or dislike. 
Here again we observe the two extremes, the 
Ego and the outer world; Sensation (with the 
five Senses) stands between the two and has a 
reference to both. On the one side it is a know- 
ing, and on the other it is a feeling, or specially 



IMPBESSION. 237 

an impression. These two sides of Sensation are 
twinned indissolubly, yet they are also distinct. 
Likewise the phraseology is double; Sensation is 
applied to Feeling, as a Sensation of Pain, or to 
an act of knowledge, as a Sensation of the round 
column. Sometimes the two sides are called its 
subjective and objective aspects, or better, its 
affective and presentative characters. 

Such is the doubleness which comes from the 
Five Senses ; each Sense and every act of each 
has its own echo in F eeling, which is primarily 
an Impression. This must now be separated 
and looked at by itself. The Sensation must 
arouse or disturb the inner harmony of the Ego, 
must excite Pain or PI easure, ere its counterpart 
of Feeling appears. 

In this connection w e shall again have to con- 
sider Pain and Pleasure. Already (under Ele- 
mental Feeling) we have looked at them by 
themselves, as elemental. But we have to renew 
our acquaintance with them in conuection with 
Sensation, which in a manner begets them, or has 
them as an accompaniment, sometimes quite 
unobserved, but sometimes overwhelming. It is 
through Pain and Pleasure that Sensation is trans- 
formed into Impression, which is the first stage 
of Finite Feeling and runs through all its stages. 

1. Pleasure stimu ated. What the First Pleas- 
ure is in itself, as an element of Self-Feeling, 
belongs to the elemental stage, and has already 



238 FEELING — FINITE. 

been considered (p. 38). At present we must 
regard it as specialized, particularized, stimulated 
through the senses from the outside world. The 
First Pleasure is inherent in all unobstructed 
activity even the most simple ; also it can lurk in 
the Organic Rhythm which keeps the Organism 
in equilibrium unless disturtfed. Such an activity 
may be called pleasurable though not intense, 
not rising to consciousness. It is a kind of 
middle lying between stagnation and excess, and 
has what we may call a mean stimulus whose 
presence we shall note in three differcntrelations. 
(«) There must be the mean in the strength 
of the stimulus — which is to be not too strong 
nor too weak. The direct ray of the sun and 
complete darkness disturb the equability of the 
rhythm; the noise may be too loud, or too low, 
if you are eager to hear. 

(b) There must be a mean in the duration of 
the stimulus. The dulcet sound may become 
monotonous and tiresome ; the golden tint is 
charming at first, but may last too long. Even 
novelty gets to be no longer novel by too much 
of it, and the love of change transforms itself by 
a surfeit into the hate of change. 

(c) Stimulation has alsaa qualitative element, 
as well as a quantitative ; the bitter taste disturbs 
its rhythm, also the discordant sound, and often 
certain kinds of color. The Organism selects 
divers qualities of objects as harmonious with it, 



IMPBESSION. 239 

or agreeable ; it manifests a mean not only as to 
strength and duration but also as to kind of 
stimulus. 

It is evident that this finely balanced equi- 
librium is perpetually exposed to disturbance, in 
fact life itself is such a disturbance. 

2. Pain stimulated. The world of externality 
in some form comes into contact with the Organ- 
ism and interferes with this rhythm of it, which 
is its primal immediate activity. Such is the 
appearance of Pain, an inhibition of the native 
organic energy, the struggle of the corporeal 
totality with a foreign interference. 

Pain is the negation of Pleasure, that is, of 
that first unconscious Pleasure, which is the 
undisturbed Organic Rhythm already mentioned. 
But of this Pleasure we are hardly conscious, 
we come to know it when it is gone. Pain wakes 
up the Soul, is the grand stimulus to self-knowl- 
edge and self -activity ; it has its very important 
place in the Universe. 

The Organism itself will manifest this inter- 
ference in a variety of ways. The rhythm is 
thrown into disorder, the breathing is irregular, 
restrained, spasmodic; the heart beats faster, 
out of order; in general, the orderly rhythmic 
movement is ajar, the body responds to the dis- 
turbance, often very emphatically. 

We observe the following process in Pain : — 

(«) The outside interference is taken up by 



240 FEELING — FINITE. 

the Organism and internalized, becoming a con- 
stituent part of the organic movement. 

(b) This makes an inner contradiction between 
alien and native elements, a struggle between the 
disturber and the rhythm. 

(c) This inner conflict is what produces the 
Pain, which is a Feeling separating itself from 
Sensation. It is as if an enemy manifests his 
hostility by a blow which goes inward and sets 
the body into hostility with itself — whereof 
the indication is Pain. Corporal punishment 
seeks to make the doer feel his outer act against 
order by transferring it to his own organism 
which experiences thereby Pain. The dissonance 
of the deed is made over into a dissonance of 
the body. 

The general aspects of Pain as well as its pro- 
cess have been already set forth under Elemen- 
tal Feeling (pp. 41-46). Here we repeat that 
Pain as activity has in itself its own opposite, if 
all activity be pleasurable. Thus it has the ten- 
dency to undo itself as being not only negative 
but self -negative. Completely seen, Pain is not 
merely a destroyer but a destroyer of something 
which is itself destructive, a negation of a nega- 
tive. Whereby it mediates a new Pleasure, 
which is not the First Pleasure above given, but 
a restoration. 

3. Pleasure restored. This is, in its present 
form, the restoration of the Organic Rhythm 



IMPBESSION. 241 

which has been disturbed ; it is the triumph of 
the total body over its alien intruder, the over- 
coming of Pain. 

It is not intended to affirm that all Pleasure is 
through the mastery of its opposite. The present 
is a mediated Pleasure brought about through 
its negative, Pain, which is now negated in turn. 
But there is an immediate Pleasure in the Or- 
ganic Rhythm, in the normal, uninterrupted ac- 
tivity of the bodily functions. There is also a 
Pleasure in intensifying this activity up to a cer- 
tain point. Increased muscular activity is often 
pleasant, nay, necessary to health ; the organism 
does not like to stay in its old round, is limit- 
transcending. What Pleasure play gives to 
children! Yet, here, too, the negative in the 
milder form of fatigue rises in opposition, and 
has to be overcome, like Pain, when a new Pleas- 
ure sets in. 

Thus the whole organism' asserts itself as 
master of Pain, but is also the source thereof. 
Pleasure too has its process, it can lapse into 
Pain through its own excess. 

(«) We feel a restored Pleasure in the re- 
covery from illness, in the new upbuilding of 
the organism; also in the gratification of hunger, 
thirst or other appetite, which implies a want, 
vacuity, chasm, the filling which gives pleasure, 
by restoring the Organic Rhythm. 

(b) Equally certain is it that Pleasure in this 

16 



242 FEELING — FINITE. 

last case can fall back irto its negativs character 
and can become a disturber, through the excess 
of gratification. Appetite is a void, but the 
filling of the void can produce Pain. Pleasure 
as the indulgence of the appetites is self-de- 
stroj'ing. 

(c) Thus the void and the fullness, the want 
and the excess are equally inhibitive of the 
Organic Khythm, which is the process of the 
totality, to which we again return. 

Pain has a mission, which is to interrupt the 
uniform, identical movement of the organism 
and make it master its opposite, which is the 
external, the other side of it in some shape. The 
infant starts with Pain, Hunger and Thirst, 
through which it is driven to take possession of 
the outer world and assimilate it to its own organ- 
ism. Pain is thus a great trainer of the organ- 
ism into a mastery over what is outside of itself, 
and also over itself. The immediate Organic 
Khythm, or First Pleasure, has to be broken into, 
and to get out of its little self-satisfied round, if 
there is to be any development. In fact Feeling 
to a degree pivots upon Pain, upon that inter- 
ruption of mere Sensation which produces the 
echo characteristic of the feeling Self. Pain in 
some form is the primal stimulus, which rouses 
the quiescent organism ; but it may in its nega- 
tive intensity bring on death. 



IMPBESSION. 243 

We have now brought the sphere of Impres- 
sion to the point at which it is stored up in the 
Ego and becomes a past experience. Sensation 
with its affective counterpart in Feeling is inter- 
nalized by the Ego ; thus the Impressions arising 
from the outer sense-world are laid away in the 
inner mind-world, from whose depths they may 
be recalled by Memory, and become the Deter- 
minants to a new kind of Feeling. 



SECTION SECOND. —EMOTION 

From the outer particularized world of Sense- 
perception as Determinant to the inner particu- 
larized world of Representation and Thought as 
Determinant is now the transition. This is still 
the realm of Finite Feeling, but it is the mind 
which is finitized and made particular, being 
divided into numerous activities which determine 
the Ego to Feeling. The process of the Ego 
within itself is turned inward at present by 
special forms of mentation. 

Instead of the sensuous Determinant of Im- 
pression we have the mental Determinant of 
Emotion. Impression springing from Sensation 
is internalized by the Ego and stored up ; Emo- 
tion in its turn springs on the whole from this 

(244) 



EMOTION. 245 

internalized Impression, and may be regarded 
from the present point of view as the Impres- 
sion of Impression. A man does me a favor in 
an emergency, this act taken by itself remains 
with me as an Impression with its Pleasures. 
But when I recall this Impression afterwards, 
it stirs within me a new Feeling, that of grati- 
tude to my benefactor, which is an Emotion, as 
we are using the term. Every Impression, or 
Feeling with its Pain or Pleasure, stored up in 
my memory, starts some Emotion when recalled. 
It is the second echo or duplication of Feeling, 
of which we noted the first in Pain-and-Pleasure. 
A remembered impression reverberates, often 
very powerfully, in Emotion. 

It is evident that Memory has a very impor- 
tant place in the present sphere. Also Imagi- 
nation rouses Emotion, as when an imagined 
wrong brings on a fit of anger. But not merely 
our own stored-up experiences are Determinants 
to Emotion; our instincts and impulses coming 
down through a long heredity have their influ- 
ence, and at least pre-dispose us to certain 
Emotions, which may thus be deemed natural 
endowments. 

So it comes that our Ego is a vast magazine 
of Emotion, quite inflammable, ready to be lit by 
a spark. Etymologically Emotion is conceived 
as a moving outwards on the part of Feeling, an 
outburst in a particular direction from the great 



246 FEELING- — FINITE. 

reservoir of the Ego which includes man's sub- 
conscious and even pre-conscious states. These 
we may take as forming the inner society of the 
Self, composed of many members, some very 
old and some very young. As we saw in the last 
sphere a body of associated Senses, so now we 
behold an associated inner world of the feeling 
Ego, from which our Emotion in all its variety is 
to be unfolded. 

Accordingly we shall set forth first the Process 
of Emotion in general, then the particular 
Emotions, winding up with the universal Emo- 
tion. 

I. The Process of Emotion. — The main 
attainment of the preceding sphere was the store 
of Impressions laid up in the mind and body to 
be called forth by a proper stimulus. The Sen- 
sation with its attendant Pain or Pleasure has 
gone from present to past, and has become 
quiescent, a matter of memory. In such a state 
it is no longer real but ideal, and can be recalled 
only as image or representation. The Impres- 
sion of a burnt hand with its Pain is a sensuous 
Feeling, which is stored away in Memory ; but 
the presence of a hot stove may produce the 
Emotion of terror through recalling the former 
painful experience. Thus it comes (as already 
noted) that a second Feeling (Emotion) springs 
out of that first Feeling (Impression) recalled 
from the store-house. 



EMOTION. 247 

1. The Store stimulated. We start, then, with 
our store of Impressions, each of which is a 
Feeling capable of being recalled by a stimulus. 
But this recalled Feeling, we must observe, is 
not merely the old Impression, but it is a new 
one with its own peculiar Pleasure or Pain, not 
sensuous and corporeal, but ideal and mental. 
I recall the severe blow inflicted by a windlass ; 
the Pain then was real aud of the body, while 
the Pain now, that of fear and avoidance, is of 
the mind, coming from memory. In one sense 
this may be said to be no actual Pain, being 
brought about so completely through the mind. 
Still my body reacts in the latter case also ; the 
representation of my past experience has its echo 
in the body, which makes a movement in corre- 
spondence with the event recalled. 

The Stimulus is what starts the image or idea 
recalled, being outside of it, yet connected with 
it externally or internally. 

(a) First is the sensuous Stimulus, the pre- 
sented object, which excites the image directly, 
causing to be represented the former similar 
object along with the experience connected with 
it. A child leaning on a window sill in the upper 
story of a house, may cause great discomfort 
to the passing stranger who has seen a child fall 
to its death from a similar position. 

(b) But the Stimulus may be also internal. 
The stream of ideas may run along smooth, till 



248 FEELING — FINITE. 

a thought rises in the chain which stimulates an 
outburst of tears. There may have been origi- 
nally some sensuous Stimulus starting the chain, 
but the intervening links are internal, till they 
call up the given Stimulus. Eevery is full of 
such instances. 

(c) The Stimulus may be conscious and pur- 
posed, being evoked by an act of Will. It is the 
actor's business to rouse these emotional states in 
himself, which pre-suppose the stimulating image 
or representation, in order to manifest themselves 
in bodily action. For the organic response in 
Emotion cannot come of itself, but must be an 
answer to an imaged condition whose visible 
outburst in the body reveals the inner workings 
of the soul. We may read the play of King 
Lear with its mass of emotional imagery seeth- 
ing in the mind with almost no corporeal outlet; 
but histrionic art is to restore to this imagery its 
counterpart in the organism, to reproduce along 
with the spoken word ( which conveys the image) 
its corresponding world of action. 

2. Impressions represented. Already the 
place of Representation in the genesis of Emo- 
tion has been passingly indicated. It is the 
representing mentally of that which was once 
presented sensuously. It is the separation of 
the stored-up Impression from its store in the 
mind by means of the Stimulus. It is, there- 
fore, in the form of image, idea, an inner copy 



EMOTION. 249 

of the total Impression; in general we call it 
Representation versus Presentation, since it 
corresponds to the Representative function in 
Intellect. 

Here it must be grasped specially as a medium 
or Mean, since it mediates what goes before with 
what comes after: the Stimulus and the Emotion 
proper. The Stimulus presented starts it, call- 
ing it up from the deep cave of Retention, where 
all past Impressions lie sleeping till they be 
awakened by the right call. It is the second 
stage of the total Ego (as Psychosis) which 
makes this separation, and sets forth the repre- 
sented object or image, making ideally present 
what is really past. 

This representative Mean is, accordingly, an 
axis of the entire sphere of Emotion, being 
roused by the Stimulus and bringing the whole 
Eo-o to a new .kind of Feeling;. We shall, there- 
fore, give a little study to the ways in which the 
Stimulus may excite this Mean preparatory to its 
going over into Emotion. These ways we may 
designate in advance as instinctive or uncon- 
scious, conscious, and automatic. The Impres- 
sions which they call forth may be the inherit- 
ance of a long line of ancestry, historic and 
pre-historic, or they may be the fruit of our own 
life's experience past and present. 

(a) The connection between Stimulus and 
Mean may be immediate in the sense of being an 



250 FEELING — FINITE. 

inherited instinct, which works without apparent 
cause. The fear of a child for certain animals 
seems to be transmitted ; even grown people are 
not free from unaccountable emotions of this 
kind. A woman sees a harmless little pussy on 
the walk just before her ; she gives a shriek, leaps 
to one side and runs away from it in abject terror. 
Yet she cannot recollect of any cat ever harming 
her. Many of these instinctive stimuli coming 
to us by inheritance course through our daily life 
darkly and vaguely, and sometimes can rise to 
sudden overuiastering prominence. Yet the 
tendency of culture is to suppress them. 

(6) Some past experience injects into our life 
a Mean of which we are conscious, and which we 
can remember. We may recall the time when a 
cow scared us in childhood ; the mere presence 
of a cow thereafter may be sufficient to rouse 
the dormant terror. The image of possible harm 
will come in spite of all reason, and the conse- 
quent organic response will take place. Not 
only this, but association plays in variously; the 
locality where the fright took place may be for- 
ever afterwards an uncanny spot; the house near 
by may be a forbidden abode ; the person who 
had some hand in the matter, or who laughed at 
us, may be held in secret execration. The Stim- 
ulus prods the memory which recalls the experi- 
ence ; the emotional act repeats itself , you ideally 



EMOTION. 251 

go through that same disagreeable process every 
time you see the object. 

In teaching, the nature of this ideal Mean 
plays an important part. The school-house 
yonder which you see — what emotive reactions 
does it rouse within you? Those of tortures, of 
tasks, of whippings? Or of festival, of triumph, 
of knowledge gained? Many a strand of the 
career of the child depends upon his school expe- 
rience. How do you feel at hearing the school 
bell in the distance? You are never too old to 
be without some emotive re- action at its sound. 
When the call is heard: " come to the class in 
Psychology" — what is your inner echo? 
' ' There ! another roastins: ! once more to be 
ground in the mill ! when will this desolation 
cease! ' : Effort there must be, but what is the 
association and its echo in Feeling? 

(c) The Mean itself with its own immediate 
reflex in Emotion becomes the Stimulus for 
another Mean with its reflex in Emotion ; thus it 
propagates itself and there is the chain of Emo- 
tions. The fright from a cat may be transferred 
to any animal, similar to it or dissimilar; the 
child which is afraid of a dog is likely to receive 
a Stimulus of a similar sort from a swine or a 
calf. Association as;ain links the original stimu- 
lating object with others; not only the barn 
where the fright first took place, but all barns 
may become disagreeable, Each vivid Euio- 



252 FEELING — FINITE. 

tion — with its Stimulus, mean, and response — 
has a tendency to become a center from which 
many circles of Feeling are roused in the sea of 
the Soul ; as the stone flung into calm water pro- 
duces a series of concentric ripples more and 
more remote from the central disturbance. 

Still further, a different Emotion may be ex- 
cited by the same Mean, the one stone produces 
many separate ripples, which may be broken in 
upon by others from the outside. I hear the 
croak of a raven ; it recalls a country scene of 
my childhood with attendant pleasant emotion ; 
the image of this scene brings up a descriptive 
passage in a poem, and so on through a chain of 
Emotions. But in a different mood or place, 
that croak of the raven may stimulate an uncanny 
Emotion, may suggest death (as it did to Mac- 
beth). So the Mean stimulates diversely the 
Feeling which becomes specially Emotion. 

3. Emotion specialized. Kepeatedly we have 
had to speak of Emotion in the preceding ac- 
count. But it properly follows the Mean, or 
Representation, which mediates it by transform- 
ing Impression. That is, the represented 
Impression also throws out its fringe of Pain or 
Pleasure not now immediate but represented, 
imaged, ideated, and produces Emotion. The 
outer Impression being made internal as image, 
has a new character, non-sensuous, ideal. A 
real Pain ideated is likely to rouse some form of 



EMOTION. 253 

fear, which seeks to avoid the real Pain. But 
this fear is disagreeable, is a kind of Pain. 

(a) It is evident that the great variety of 
Impressions stored up in the Ego will produce a 
corresponding variety of Emotions. These in 
their turn are stored up and become a constituent 
of the inner life of the Ego. There is also a 
continuous transition of Impressions into Emo- 
tions going on within us, a perpetual metamor- 
phosis of stages of Feeling into one another. 
Memory calls up former Pains and Pleasures 
connected with things remembered. Every remi- 
niscence has its peculiar tinge of Emotion. It 
is not necessary that the original Impression be 
painful in order to have some regret or sorrow 
in its remembrance. My intercourse with a 
friend gave the greatest Pleasure at the time, but 
the recalling of that fact may be colored by 
many intervening occurrences which change that 
Pleasure to melancholy. The play of Emotion 
is like shot-silk which throws a different sheen 
with every ripple of the material. The total Ego 
is involved in this dramatic interplay of Impres- 
sions and Emotions, which chase one another on 
the inner stage with panoramic fullness and 
variety. 

(b) Thus each special Emotion has a tend- 
ency to stir the total emotional man by a kind 
of sympathy. On the other hand the Ego, in 
accord with it deepest character, is inclined to 



254 FEELING — FINITE. 

totify the single object represented, whose im- 
age thereby becomes the center of a whole world 
of connected images. Yonder real bell-stroke 
on top of the old school-house becomes an ideal 
bell-stroke, in its sphere universal and creative, 
summoning into existence a world of events, 
persons, actions with their accompanying Emo- 
tions. We separate and specialize the Feelings, 
but in reality they arise in multitudinous groups 
or flocks from the sea of the soul. In this way 
we see that Emotion is of a social nature, asso- 
ciating its kindred in retinues which people the 
inner world in lines of vanishing forms. 

(c) Finally we are to note the return to the 
organism from which the Stimulus to Emotion 
first started. As my body once responded to the 
sensuous Impression, so now it gives a similar 
response to the memory of it, the Emotion. . As 
I once jerked my burnt hand from the hot stove, 
so now I withdraw it when I sense the heat and 
thus am reminded of my former experience. In 
the second instance I have a fear of the hot- 
object which I did not have in the first instance. 
But that fear causes a movement of the organism 
corresponding to the movement caused by the 
burn. This is the outer corporeal resonance of 
the inner Emotion with its ideal Pain which is 
the concomitant of the remembrance of the real 
Pain. Thus we behold the corporeal expres- 
sion of the Emotions, anger, fear, love. 



EMOTION. 255 

There is also echoed in the body the move- 
ment of Emotion — its rise, culmination and 
"subsidence. For Emotion is not an even thing 
in its progress, upon its waves there are wavelets 
and upon its wavelets there are ripples. Par- 
ticularly anger is subject to rises and falls; when 
seemingly quiescent it suddenly flashes out anew, 
calls up the original cause even when this has 
been withdrawn, and no longer properly exists. 
Still the image of it returns and with it comes a 
fresh paroxysm, producing reverberation upon 
reverberation. Herein the eternal example is 
the wrath of Achilles depicted by Homer with 
such psychological truth. When the atonement 
for the insult has been made, he keeps going 
back to the original cause, repeating it over and 
over again and totally unable to hear the voice 
of reconciliation from his own friends. 

Thus we have completed the general Process 
of Emotion, showing how it starts with an outer 
Stimulus of bodily Sensation (for instance the 
sight of an object) which stirs the memory of 
some former experience and produces a Repre- 
sentation with its peculiar fringe of Feeling con- 
stituting it an Emotion, the latter having its final 
echo in the physical body. It is, however, evi- 
dent that there are many kinds of Emotion ; the 
diversified world passing through the Senses 
diversifies Emotion thousandfold. Whereat rises 
a new stage of our present subject. 



256 FEELING — FINITE. 

II. The Particular Emotions. — The general 
process of Emotion has been unfolded; what we 
are next to designate is its special manifestations 
in the particular Emotions. We found that in 
Impression the Ego was to a great extent exter- 
nally determined through the Senses to which 
it spontaneously responded. But in Emotion 
the Ego rallies upon itself as center, and asserts 
itself as individual primarily, against the deter- 
mination from without. So we see its character- 
istic to be determination from within, and it 
proceeds from within outwards; hence its name 
(Emotion). If a person treads on my toes, there 
is the sensation and the pain, or the Impression 
which comes from the world outside of me. But 
if the act is intentional and insulting, I am likely 
to have an additional Feeling, that of indigna- 
tion, the latter coming from within, from my 
Ego, which asserts itself at least to that extent, 
and may proceed further. 

Evidently Emotion is a form of Self-feeling, 
in distinction from a Sense-feeling (Impression), 
and it may become selfish. It asserts the indi- 
vidual side, and may become individualistic 
(which is the excess). Here, then, rises the 
question, in what bounds is it allowable, and in 
what is it to be suppressed? It can be pushed 
to a point at which it is contradictory of itself 
and becomes destructive of the end for which it 



EMOTION. 257 

exists, namely, the preservation and furtherance 
of the individual. 

In the present sphere the difficulty is to bring 
some kind of order into the vast diversity of 
Emotion. It specializes itself almost to infinity, 
still we may be able to see certain organizing 
lines running through the apparently capricious 
mass. The particular Emotion we shall observe 
gradually transcending its limit by getting rid of 
its particularity and reaching out for universality. 
Still in form Emotion remains particular (other- 
wise it would not be Emotion), but in content it 
becomes universal through Becognition, as we 
shall see later. 

The term or category by which one may best 
see the movement of the particular Emotions, is, 
in our judgment, Self-love. It is the Ego turned 
back upon itself and asserting itself with no 
small regard for itself, which is a form of love. 
Any conflict with the outer world provokes it to 
take its own part, to feel with itself, to have 
special Self-feeling. Yet it will have to deal 
with another Self or Selves having the same 
quality of Self-love, or Self-assertion against all 
else. Now the particular Emotion is to affirm 
particularity, yet is also on the other hand to get 
rid of it and to be universal. The leading 
stages of this process we may designate in the 
following captions : (1) Self-love as immediate, 

17 



258 FEELING — FINITE. 

(2) Self-love as mediated through another Self, 

(3) Self-love reciprocally mediated. 

1. Self-love as immediate. The Ego in Emo- 
tion asserts itself immediately, without regard to 
other Egos or to external circumstances. This 
is the primal affirmation of individuality, of the 
right of self-preservation against all opposition. 
The Ego feels that it must first secure itself in a 
world of contingency. Undoubtedly this form 
of Self-feeling has its negative side, but at the 
beginning it is positive, preservative of the indi- 
vidual. It may be said that every object with 
which I come in contact stimulates me primarily 
to Self-love or the assertion of my existence 
in the world against other existence. Says 
Spinoza : Every particular thing must persist in 
its own being, and that is the foundation of vir- 
tue (though not by any means its superstruc- 
ture). 

Self-love as immediate has many forms. The 
reaction of the Ego against the world in favor of 
itself deversifies itself in a multitude of ways, 
according to the outer stimulus as well as the 
inner mood and character. 

(a) Self-love shows itself in the direct satis- 
faction of bodily want, as hunger, thirst, etc. 
The animal shows little restraint upon its imme- 
diate impulse to gratification, civilized man puts 
many a limit upon himself in this regard. 

(6) Fear in its primal form is an Emotion 



EMOTION. 259 

which seeks to preserve the Ego. Its end is the 
safety of the Self in the presence of some real 
or supposed danger, which usually causes a recoil 
from the peril. Hope has the same regard for 
the welfare of the Ego, though it does not recoil 
(like Fear) but advances with look upon the 
future . 

(c) But the chief Emotions in this sphere are 
known as Pride, Envy, and Anger. These all 
involve the other Ego or Egos, and have, there- 
fore, a social substrate. They have, likewise, a 
decided double character, positive and negative, 
preservative and destructive, like the whole realm 
of Emotion, like individuality itself. 

Pride may be regarded as the basic Emotion 
of human existence, the primordial Self-feeling, 
which cannot be separated from the very nature of 
the individual. In this sense it affirms the infi- 
nite worth of the Self and is positive. Yet it 
also has a corresponding negative side which is 
perchance more striking, since it seems to have 
attracted more attention, particularly from the 
religious mind. Pride is declared to be the pri- 
mordial sin of man (or of individuality) by which 
Satan fell from Heaven and thus came down into 
our world. In Pride the Ego turns away from 
the other Ego into itself ignoring all association. 
The two Prides may be described as follows : 
The first or positive Pride asserts the infinite 
worth of the individual ; the second or negative 



260 FEELING — FINITE. 

Pride asserts the infinite worthlessness of all 
other individuals. In which statement the inner 
contradiction of Pride becomes apparent. 

Envy is likewise an Emotion turned toward 
the Ego and affirming its validity when this is 
supposed to be jeoparded. It also goes out 
toward the other Ego whose excellence it must 
first recognize and then belittle or deny. Thus 
Envy seeks to destroy the very worth which it 
cannot help seeing (hence called invidia, a 
refusing to see what it sees). Here too the 
inner contradiction is apparent. We can trace 
in Envy the same double character, positive and 
negative, which we noted in Pride. 

Anger is also a self-asserting Emotion, but 
proceeds to action against the other Ego or Egos 
who may antagonize it. Thus it differs from 
Pride and Envy which stayed inside the Ego and 
brooded there. To be sure there are many kinds 
of Anger, from a mere superficial ebullience to 
the wrath of Achilles. Properly it has an ele- 
ment of revenge which pays back the supposed 
wrong or meanness which it has received. Of 
Anger we may also say that it has a good and 
bad side, a positive and a negative manifestation 
as in the preceding cases. 

It is to be noted that the Church has taken 
hold of these three Emotions and formulated 
them as the three fundamental Sins of the entire 
system of the seven mortal Sins, on account of 



EMOTION. 261 

their negative character. (For a full discussion 
of Pride, Envy, and Anger both in their psychi- 
cal and religious aspects see our Commentary on 
Dante's Purgatorio, pp. 196-263.) 

It has been already observed that the individual 
who through Self-love falls into conflict with 
another individuality, has a decided tendency to 
undo himself ; really he is in conflict with himself, 
with his own self -hood. His next Emotion 
will, accordingly, assume a new attitude toward 
the other Self. 

2. Self -Love as mediated through another 
Self. This form of Self-love shows itself in the 
love of approbation, love of praise, and, still 
further down the scale, in the love of flattery. 
The individual now loves himself by a reflected 
light, loves his image as thrown back to him 
with new radiance from another Ego or from a 
multitude of Egos. In the previous stage the 
individual loved himself immediately, against the 
world, but now he loves himself mediately, 
through an [alternate. It is a new gratification 
of our Self-love to have our own good opinion 
of ourselves confirmed by an Ego different from 
ours and also having its own quota of Self-love, 
which is doubtless seeking a similar gratification. 
We seem then to have first gained a complete 
right to our Self-love, when such right is so 
completely acknowledged by others. Thus it 
becomes explicit, existent in the world, no longer 



262 FEELING — FINITE. 

merely implicit and subjective in ourselves. Not 
merely a potential but an actual possession does 
it become in such a case. 

It is evident that this form of Self-love, like the 
previous one, has its positive and negative sides. 
Not only legitimate, but indispensable is it within 
its due limits. The worth of the individual 
must not only assert itself, but must be acknowl- 
edged by other individuals. The recognition of 
merit is necessary not merely to its possessor; 
those who see it must recognize it or lose their 
ability to see it. And yet the present sphere has 
its excess in adulation, tuft-hunting, insincere 
praise for gaining private ends. Thus the love 
of approbation is a two-edged sword for both 
the seeker and the giver. It is capable of breed- 
ing vanity on the one side and hypocrisy on the 
other. 

The following points may be specially noticed 
in the present connection: — 

( a ) The emotion of Self-love mediated through 
another has primarily to subordinate Self-love as 
immediate on its negative side. That is, Pride, 
Envy, and Anger may turn against the other Ego 
which is the means of Self-love in the present 
sphere. There had to be, accordingly, the over- 
coming of that Self-love which excludes the 
other Self from co-operation. 

(6) The Emotion of Self-love through another 
Self is, therefore, associative in its character, 



EMOTION. 263 

not exclusive. The other Self or Selves are 
united in a common bond of appreciating one 
and the same Self. It may be his deed which is 
admired and which is deemed heroic. Thus peo- 
ple will appreciate their heroes, and become one 
with them in the act. Or it may be his doctrine, 
his view of God, his philosophy. In this way 
religions, sects, schools are founded. The 
strong man is not lacking in the assertion of 
himself, which rests upon Self-love. Whatever 
binds many souls together is holy, says Goethe. 
Such is the positive side of the love of appreci- 
ation: it is social, uniting men into societies, 
great and small. 

(c) That this form of Self-love has a negative 
side has been already noted. To see yourself 
reflected caressingly in the regard of a multitude 
of people is an intoxicating sight. Many seek 
to get it without duly paying for it through 
merit. Love of popularity is an emotion of 
Self-love which often leads to demagoguery in 
the State, and to a lowering or suppression of 
conviction in word and deed generally. 

In the foregoing instance we have taken Self- 
love as reflected through another Self. But this 
second Self has likewise Self-love which requires 
reflection in another Self, and thus demands 
back what it gives. This is a new stage. 

3. Self-love reciprocally mediated. The me- 
diation has now come to be mutual ; mv Self- 



264 FEELING — FINITE. 

love mediated through another Self is one-sided 
till this other Self has its Self-love mediated 
through me. As Ego it too must have Self-love, 
or be without individuality ; and I must grant 
to another that which I demand for myself. 
Thus it comes that I not only assert my Self- 
love through another, but he also asserts his 
Self-love through me. In this reciprocal media- 
tion, the cycle of Self-love rounds itself out to 
completion. 

Moreover Self-love now recognizes Self-love 
in the other Self, which is no longer merely a 
reflector of the first Self, but demands a like 
office for itself. Thus both are on an equality, 
whereas in the first stage the second Self was in 
a kind of servitude to the first. 

In this sphere we may note some leading mani- 
festations which also show an inner connection, 

(a) The Emotion of Justice springs from this 
mutuality of Self-love. I am in possession of a 
piece of property, and I request that others rec- 
ognize my ownership. But they too have their 
possessions, and demand from me the same rec- 
ognition for theirs which I demand from them 
for mine. In fact my Emotion of Justice grants 
in advance their right to theirs, since it is the 
same as my right to mine. Even among ani- 
mals we can find a certain degree of recognizing 
ownership. Suum cuique is the adage of Jus- 
tice, which renders peace possible among clash- 



EMOTION. 265 

ing individuals, each with his own Self-love and 
Self-assertion. 

This mutuality of Self-love associates men and 
produces law, which is to define and administer 
Justice. For law is primarily to settle what 
belongs to me and what to the other man. Both 
the conflicting sides in a lawsuit appeal to the 
common Emotion of Justice, saying not only 
I want mine, but also I want you to have yours. 
The individual litigant may not always feel this 
Emotion of Justice in the heat of the contest, 
but the Law and Institution have only this stand- 
point and compel him to submit to the decision. 

(6) Friendship is based on the mutuality of 
Self-love in two individuals, each of whom gains 
himself through the other. Friendship expects 
to receive back what it gives, namely itself; if 
one-sided, it is not likely to last very long. Why 
should it? It is an emotion of Self-love, there- 
fore, but also of Self-love sacrificed as immedi- 
ate ; it is a process of the Ego which gets itself 
by giving up itself. Friendship implies equality, 
if not an outer equality (of rank, age, ability, 
etc.), at least an inner equality of Selves. 

The Emotion of Friendship belongs larofelv to 
youth and middle-age; with time the Ego be- 
comes self-centered and self-sufficient, and is its 
own Friendship. Moreover it exists chieflv 
between two persons of the same sex ; but when 



266 FEELING — FINITE. 

a difference of sex enters in, the mutual Emotion 
undergoes usually a great change. 

(c) Sexual Emotion is or may be, and per- 
haps ought to be, the strongest, deepest and 
most lasting of the Emotions. The grand sep- 
aration of Nature into male and female individ- 
uals is the source of an Emotion which drives 
each individual to sacrifice himself or herself for 
and through the other, and therein to recover 
and even to reproduce the Self. 

There may be, however, the sacrifice without 
the return ;, the mutuality of the Emotion may 
be cut in twain. Then follows the pang of 
Emotion unreciprocated ; the mediation through 
the other being left out throws the individual 
back upon himself to recover his lost Self as 
best he can. Such a negative condition is pos- 
sible in the present sphere. Literature has not 
failed to celebrate unreciprocated love in a great 
diversity of forms in poetry, drama, and novel. 

But the true mediation of the sexual emotion 
lies in the Institution of the Family. The mutual 
Emotion of the sexes is thus made permanent, 
and becomes the basis and creative source of 
other Institutions. Also it is the central prin- 
ciple of many varieties of reciprocal Emotion. 
Gratitude is a feeling of requital for kindness 
said or done. Independence of character will 
not take favors without reciprocation. Honesty 
will not take something for nothing, but demands 



EMOTION. 267 

a mutuality of service. Iu education a similar 
principle holds. The rational mother trains her 
child not only to receive, but to give, yea, to 
make some return to her for what it gets from 
her. A one-sided maternal devotion makes the 
child selfish and anti-social. 

Still there is a love which is defiant of the 
reciprocity, which can fall back upon itself and 
enjoy itself without seeming to care for the return 
through the other. In Goethe's Meister the 
light-hearted Philina can saj' : Ich Hebe dich; 
ivas geht das dich an? Her love claims not to 
need any requital from the one whom she loves, 
being sufficient unto itself. 

This suggests an Emotion which rises out of 
the present sphere of love proper, and does with- 
out the reciprocity, reposing upon the pure 
recognition of the Self without the return, with- 
out the individual mediation. This brings us to 
a new field which we shall look at next. 

III. Emotion as Universal. — The particular 
Emotion is to evolve more and more till it has 
Self as universal for its content. When I no 
longer demand of the other Self that it give back 
to me what I give to it, but regard it in its own 
absolute right of Selfhood, I have attained the 
stage of recognitive Emotion which is universal 
as far as Emotion can be. Self-love has become 
the love of the Self; the individual previously 
loved himself individually even when mediated 



268 FEELING — FINITE. 

through another; now he loves himself univer- 
sally, as Selfhood which embraces all Selves. 
This means that I recognize the Self in the other 
whether he recognize me or not. I regard the 
worth of the man in his manhood, even if he 
personally disregards me. I am no longer to be 
determined in my feeling or conduct by his feel- 
ing or conduct toward me. 

In such case we say that the individual Self in 
its Emotion has attained a universal content, 
namely the Self as such, regardless of any per- 
sonal attitude friendly or unfriendly. The 
supreme value of the Ego has thus become the 
content of the Emotion which is stirred by every 
stimulus. Or the Self as universal is the object 
of my individual Self in Emotion. 

This is the true intellectual Emotion, since it 
requires Intellect, Thought, the faculty of the 
Universal, to attain it. The Self now seizes it- 
self as universal and possesses the same not only 
in Thought but also in Emotion. Herein also 
man has become emotionally free, though he 
may not be legally free. 

Emotion as universal has a process through 
which the emotional Self passes in order to at- 
tain this supreme stage of itself. The Self must 
be suppressed in its individual form, yet affirmed 
in its universal form in and through another, 
and finally affirmed as universal through itself. 
Three phases : — 



EMOTION. 269 

1. Self -suppressing Emotion. The forms of 
particular Emotion which assert the Ego immedi- 
ately, must now be subordinated in the presence 
of the hioher end. The stages of Self-love, such 
as pride and also approbation, cannot now be 
allowed to dominate in their own right. 

2. Self- affirming Emotion. Not the special 
Self in any form, but the universal Self must be 
affirmed. The negative act of suppressing Self- 
love is transformed into the positive love of the 
Self as such, as Selfhood in general, which, 
however, at first goes out toward another Self 
manifesting this love. The rise to universality 
is primarily through two Egos mutually affirming 
not simply each other's Self-love, but each 
other's Love of the Self. 

3. Self -determining Emotion. But the Ego in 
its completeness is not to be determined by an- 
other Self to the Love of the Self, but by its own 
Self. The friend may turn out disloyal,- }^ou 
are not to follow him therein, or to requite him 
in kind; thus you become what he is, disloyal. 
Even his negative act is not to determine you to 
a similar act which undoes the Love of the Self. 
Rather you are to affirm it anew through your- 
self, showing that yon are self-contained, self- 
determined, a free being even in Emotion. You 
feel the worth of the Self as such and are de- 
voted to that, whatever may be the conduct of 
the individual toward you. 



270 FEELING — FINITE. 

Thus you have attained universality, as far as 
this is possible to Emotion, which is still finite, 
being manifested in the single, separate Ego. 
You have also attained freedom in Emotion, 
since this is here determined, not by something 
or somebody external to you, but by the Self as 
such which is now yours. It may be said that 
you have attained the love of Humanity, of the 
Self as universal. 

And yet this love in Emotion remains individ- 
ual, cooped up in the Ego of which it is a sub- 
jective state. So it is not rightly universal and 
cannot be; it must go forth and manifest itself. 
The emotional Ego finds itself limited from its 
lowest to its highest stage and yet (as Ego) en- 
dowed with an impulse and aspiration to rise out 
of its limits of mere Emotion. 

Accordingly the Emotion of one Ego, getting 
outside of itself, stirs the Emotion of another 
Ego, which thus responds to the first. Here we 
enter a new stage of Finite Feeling, that of Sym- 
pathy, in whose sphere Feeling will again show 
both its resonance and its harmony. 



SECTION THIRD — S TMPA THY. 

Emotion, being roused or stimulated, becomes 
itself a stimulant of Emotion, reproducing itself 
in the Ego or Egos. Such an echo or response 
of one Emotion to another is Sympathy, which 
is Emotion associating itself and thereby bring- 
ing; together the whole man with other men. 
Sympathy is the welding principle of society. 
Emotion taken by itself is individual, belong- 
ing to the one Self. But when Self-love rises to 
love of the Self as such, this love (which is an 
Emotion) goes out toward the other Self and 
unites with it in one process of Sympathy or 
Fellow-feeling, since Emotion has roused and 
taken a fellow or comrade in order to make itself 
complete and a reality. 

It will be observed that Emotion now makes 

(271) 



272 FEELING - FINITE. 

itself twofold, with the end of becoming three- 
fold in the process of Sympathy. Starting from 
one Ego, it sounds back or reverberates from a 
second Ego, and the two Egos unite in a mutual 
resonance which forms a new totality of Feel- 
ing, and this is just the mentioned process or 
round of Sympathy. 

Already we have noted that Feeling in its very 
nature is twofold and self-echoing, or self-sep- 
arating and self-returning. It duplicates itself 
within itself in order to be its own inner act, as 
was observed in the case of Pain-and-Pleasure 
(seep. 36). But in Sympathy this duplication 
is manifested not merely in the one Ego subjec- 
tively, but it shows itself objective, involving in 
its round two Egos, and possibly many. 

In the present sphere of Sympathy, Emotion 
has become an external Determinant since it 
stimulates externally Emotion in another Ego. 
From this point of view we may consider Sym- 
pathy to be a return to Impression, which had as 
its stimulus the outer world of Sensation. But 
now the inner world of Emotion has become an 
outer stimulus, which stirs a similar Emotion in 
a separate person. Thus the internal Emotion, 
preserving its internality, becomes an external 
Determinant, moving the Ego from the outside, 
as did the five Senses in Impression. That is, 
the inner Ego moves the inner Ego externally, 
and the two Egos are one in Sympathy. 



SYMPATHY. 273 

So the twain (or more) are fused in the com- 
mon Feeling of unity. Primordially they cannot 
help themselves, they naturally answer each 
other's Feeling, though they may and often 
must learn to inhibit or to control such response. 
Sympathy melts the hard limits of individuality, 
and associates men, canceling for the nonce their 
separation and joining them spontaneously in a 
common humanity. All diversity of Selves has 
the tendency through Sympathy to become one 
Self, or to manifest the All-Self (Pampsychosis) 
in Feeling. Sympathy as universal we may, 
therefore, define to be the Feeling of the All- 
Self in each individual. 

Here we catch a glimpse of the purpose and 
end of this whole sphere of Finite Feeling 
pushing forward to its conclusion in universal 
Sympathy : it is to unite the separated, invidual- 
ized man into Society. Sympathy is the primal 
associative principle of the individual which thus 
feels the All-Self as the unitary bond of human- 
ity. "One touch of nature makes the whole 
world kin," and Sympathy is just this natural 
touch. 

What we have stated in a general discursive 
way, we shall now seek to formulate more 
exactly. Sympathy has its movement, which we 
shall set forth under the following heads : first, 
the Process of Sympathy; second, the Particular 
Sympathies; third, Universal Sympathy. 

18 



274 FEELING — FINITE. 

I. The Peocess of Sympathy. — The fact 
which is to be grasped at the start is that Sym- 
pathy means the second Feeling which is roused 
by the first Feeling ; it not only feels but feels 
with, it is a Feeling which feels with another 
Feeling so that the two are in one process 
together. Sympathy, accordingly, implies two 
Feelings, an antecedent and a consequent, with a 
copula or connective which forms them into one 
round of Feeling mutually causative and sym- 
pathetic. 

Feeling thus as Sympathy echoes itself or 
rather causes a vibration of itself. This may 
take place in one and the same Ego which, being 
a reservoir of stored-up Feelings, can be thrilled 
by Sympathy wholly within itself. One Emotion 
of the soul may internally set to throbbing many 
Emotions or perchance the entire Self. But 
Emotion is able to stimulate to response not only 
its own Ego, but another different Ego. And 
not merely one other but many Egos it can rouse 
to activity, which we may note in the Sympathy 
of a herd of animals, or in a multitude of men, 
who mutually intensify the passions of one 
another. 

In general we find the following factors in the 
Process of Feeling : there must be first the stimu- 
lating, suffering Ego, which we may call the 
pathic element; secondly there must be the stimu- 
lated, responsive Ego which we may call the 



SYMPATHY. 275 

sympathetic element ; third is the return of the 
second to the first which thus becomes the 
recipient Ego, wherewith the cycle of Sympathy 
is completed. 

1. The Pathic Element. Let us take the 
human being in some state of Emotion, as joy or 
sorrow, which is usually expressed by it in such 
a way that others are reached and stimulated by 
this expression to a similar state. The Ego is an 
immense emotional storehouse, upon which some 
occurrence may fall from the outside, rousing one 
or more of its quiescent Emotions into action. 
Such is the pathic element of the Ego, being the 
possibility of all Emotions, whose nature and 
order have been already considered. 

Now this Pathic Ego is conceived as stirred or 
struck by some Determinant, which has the 
power of evoking its laid-up Emotion. The 
result is a concomitant Emotion or a companion 
of like sort which feels with it and which is ex- 
pressed linguistically in many words with the 
Latin prefix con (cww) such as compassion, com- 
miseration, condolence. All of these are forms 
of Sympathy. 

2. The Sympathetic Element. Here again we 
must bring before ourselves the Ego with its 
store of Emotions, implicit, inherited, and pre- 
served from the past. Then comes the roused 
Emotion, explicit, active, throbbing; this is now 
the Determinant, is really the suffering or Pathic 



276 FEELING — FINITE. 

Ego, which breaks in upon the primal or dormant 
Esfo and starts it to vibrating in accord. Thus 
the latter becomes the Sympathetic Ego. 

Sympathizable more or less is every person 
and indeed every animal. Primarily the Ego 
sympathizes with itself, containing in its depths 
many Emotions, each of which, being stirred to 
a thrill, will start others to thrilling in response, 
or perchance the whole mass. Sometimes, 
indeed, we are too intent upon our own Emotions 
and excite them artificially or indulge in them 
excessively. Self-Emotion is inclined to degen- 
erate into selfishness of Emotion, and in a man- 
ner to tyrannize over the whole Ego. The best 
cure for these self-occupied states of Feeling is 
to give them an outlet upon another Ego. 

On the other hand the one Emotion may stim- 
ulate not only many Emotions within the one 
Ego, but also many Egos outside of it, in the 
multitude or the flock. Both are societies or 
associations of Emotion, the one inner, the 
other outer; both can be started to vibrating by 
a pathic Determinant. The inner association of 
Emotions in the single Ego is the prototype and 
the germ of the outer association of many Egos, 
the latter being a realization of the former. We 
may well regard the chief object and the essen- 
tial movement of Sympathy to be the outer asso- 
ciation of many individuals through the inner 
association of Emotion. That is, man, having 



SYMPATHY. 277 

Emotion within himself, must realize outwardly 
this Emotion, and so associate with his fellow- 
man through Fellow-feeling (Sympathy.) 

3. The Recipient Element. Two sides have 
now appeared, or, let us say, two Egos, the 
Pathic and the Sympathetic, the suffering and 
the responsive, the antecedent and the conse- 
quent in Emotion, or the Feeling in the first 
Ego, and its Fellow-feeling in the second Ego. 
Of this second Ego we distinctly predicate Sym- 
pathy, which is a responding to and also a going 
back to the first Ego with its roused Emotion, in 
which act takes place a fusion or union of the 
two Egos in Feeling. Such is the round of 
Sympathy, composed of the pathic, sympathetic 
and recipient elements, the latter of which is a 
return to the first, yet through the second. 
Thus Sympathy reveals a self-returning cycle in 
its process, in which two Egos primarily unite 
into a ring of Emotions, through which ring not 
merely two but many Egos can be interlinked into 
a society. In this way we can again see Sym- 
pathy as the basic social bond of men, as they 
unfold into institutions. 

Moreover through this process of Sympathy 
individual Emotion finds a vent, passing from 
within outward through the aid of. others. 
Sympathy gives relief and brings restoration. 
It was characteristic of Emotion that it went 
outward (in accord with its etymology) toward 



278 FEELING — FINITE. 

the other Ego in love, hate, anger, etc. But in 
Sympathy the Ego as sympathetic moves the 
other way, responding to the Emotion of the first 
person or pathic Ego, which returns the response, 
wherein we see the Ego's nature to be that of 
fellowship, that of the responsive comrade. 

And yet we must not fail to mention the oppo- 
site trend. In certain cases the pathic Ego 
rouses Antipathy instead of Sympathy, driving 
asunder the two or more Egos instead of asso- 
ciating them. Between these two opposites lie 
many kinds and degrees of their intermingling, 
which gives manifold phases of the Particular 
Sympathies. 

This manifoldness of Sympathy lies already in 
the manifoldness of Emotion. When the outer 
Determinant is another Ego with its associated 
store of Emotions, we have two inner emotional 
societies which become an outer society of Sym- 
pathies, being fused together by their common 
Feeling. 

II. Particular Sympathies. — In the preced- 
ing account we have given the general movement 
or Norm of Sympathy. The next step is that 
this Norm specializes itself and becomes the 
Particular Sympathies. But what is it that 
specializes the previous round of Sympathy, or 
the abstract Norm of it, making it truly Feel- 
ing which has to be particular? Pain-and- 
Pleasure now enters the Process of Sympathy 



SYMPATHY. 279 

and gives to it the required particularity. Feel- 
ino- is not real Feeling till it has some strain of 
the agreeable or disagreeable, till it has its con- 
comitant of Pain or Pleasure (see under Ele- 
mental Feeling, p. 36). 

In the present case the elements of Sympathy — 
the pathic, the sympathetic, and the recipient — 
must each become pleasurable or painful, and 
manifest the process of Pain-and-Pleasure along 
with their own process. For instance, the 
Pathic Ego is stimulated to an Emotion pleasant 
or painful, which then stirs in another Ego a 
corresponding Emotion, which is Sympathy. 
And this Sympathy being thus endowed with 
Pain or Pleasure, is a particular, real one — we 
may call it specialized. 

1. The First Sympathy. We have already 
noted the First Pleasufe (p. 38) as the primal 
stage of the process of Pleasure-and-Pain, as the 
unalloyed agreement of the Ego with itself. It 
was also observed (p. 39) that Pleasure is by its 
very nature a kind of Fellow-feeling of the man 
for himself, and thus may be deemed the inner 
source of all other sorts of feeling. That is, the 
Ego is first sympathetic with itself, and then be- 
comes sympathetic with others. 

All joy is contagious, we say; it reproduces 
itself in every soul within the sphere of its in- 
fluence. The innocent delight of children has a 
peculiar power of starting the echo of itself in 



280 FEELING — FINITE. 

grown people. The sympathetic vibration of 
laughter may become irresistible, and the panic 
cannot be withstood. 

2. Compassion. If the First Pleasure' of the 
Pathic Ego sends off its ripples of joy, which 
stirs in response the Sympathetic Ego, Pain in its 
turn produces a similar effect. Indeed Pain 
has almost monopolized Sympathy, since this 
word suggests a Fellow-feeling with Pain rather 
than with Pleasure. Pain needs Sympathy, being 
an interruption of the rhythm of life, which 
calls for the help of another. The one that 
suffers or lacks must receive from those who can 
give and so restore. 

i Pleasure, accordingly, is more self-sufficing 
than Pain, and is not especially in want of Sym- 
pathy. Hence Pain binds man to man more 
than Pleasure. In joy -the primal rhythm of 
existence is unbroken and runs of itself; Pain 
breaks into this paradisaical happiness, while 
Sympathy seeks to restore the original process 
of Pleasure. Pain is, therefore, more deeply 
associative than Pleasure. 

There is also a form of Pleasure in Pain, which 
designates a particular kind of Sympathy, in 
which the sympathizer finds delight in Pain — 
not in causing it, but in sharing it and assuming 
it when found in another. Perhaps all truly 
sympathetic natures find an inborn delight in 
condolence which means fellow-suffering. Com- 



SYMPATHY. 281 

passion comes to mean not merely the feeling of 
sorrow for the Pathic Ego, but a feeling of self- 
satisfaction in such sorrow. 

At this point rises an excess. Sympathy be- 
comes a dissipation, a self-indulgence which can 
only be compared to the destructive effects of 
any other appetite in excess. The emotive 
nature is disordered and gets to be deeply nega- 
tive, as in all intemperance, be it that of eating 
and drinking, or that of inebriated Sympathy. 
People may be pain-intoxicated and seek their 
stimulant as the drunkard seeks alcohol. In 
fact there are epochs of history which show this 
trait. A person of this sort often attracts an 
army of cormorants, who retail their little ills 
and feast off the roused Sympathy, to the un- 
doing of the sympathizer. 

3. Self -undoing Sympathy. It is evident 
from the preceding stage, that Sympathy driven 
beyond a certain point becomes negative, assailing 
and perchance destroying the sympathizer spe- 
cially, and even the object of such Sympathy. 
You may choose to suffer for another that he 
escape suffering for his deeds; you may bear the 
burden that he have none to bear. You take the 
doer's place and put him into yours; you accept 
the consequences of another's wrongful act, in 
order that he may go free. Thus the Ego quite 
reaches the point of self-undoing through its 
Sympathy, substituting for itself another Self, 



282 FEELING — FINITE. 

even unto death. This is the height of altruism^ 
or self-sacrificing Sympathy, but it bears within 
itself a tremendous contradiction, since the Eo-o 
destroys itself in order to save another Ego, 
which has no such self-sacrificing spirit. 

(«) Through Sympathy unselfishness may 
cause itself to perish in keeping alive selfishness. 
The sympathetic man may go hungry in order 
that the unsympathetic man may be filled. 

(5) Sympathy is often so unregulated that it 
is not only ready to take the burden of the little 
ills of others, but it easily passes into assuming 
the enmities of others, with a whole line of lies, 
prejudices, misconceptions. Thus Sympathy 
starting with love, passes into hate, its concord 
turns to dissonance. In this way it is trans- 
formed into a negative force against the other 
instead of a preservative. 

But the person who receives this intemperate 
Sympathy is in the long run not improved. It 
destroys self-help, makes him a kind of parasite, 
pensioner, beggar, or at least generates selfish- 
ness. The ill effects of indiscriminate public 
charity are now very generally acknowledged. 

(c) Sympathy has also a tendency to turn anti- 
social, assailing secretly the bed-rock of society 
which rests upon the individual giving of his own 
for what he receives. When a man seeks to live 
from the bounty of others, he is at least a dead 
weight, and has the tendency to become actively 



SYMPATHY. 283 

hostile to order, anarchic. Sympathy gets to 
hating any order in which misery is possible, 
little attending to the conduct of the individual 
which has caused, in many cases, his own misery. 
Commiseration is not supposed to ask questions. 
Hence Sympathy can and often does issue in the 
hate of the other, and mounts up to the hate of 
all institutions, culminating in the anarchistic 
tendency of our age. 

Thus Sympathy has touched the point of self- 
annihilation, it has become anything but sympa- 
thetic, is rather the most hardened inhuman 
feeling. Yet anarchism may certainly start with 
Sympathy. Still Sympathy is not for this reason 
to be destroyed, but rather purified; it is to get 
rid of its negative element, or to subordinate the 
same. So now we are to see a new Sympathy, 
that which feels its own negative power and 
negates it in its own act. This is based upon 
the complete recognition of the other as Self and 
your Self likewise; as you recognize him, so he 
must return the deed and recognize you in just 
requital. 

III. Universal Sympathy. — We have seen 
that Sympathy can become destructive to both 
sides, to the Pathic and the Sympathetic Egos, 
which can only mean destruction to the Self as 
such. In this extreme result Sympathy has 
shown itself to be self -destructive. Consequently 
the problem arises : How shall we preserve the 



284 FEELING — FINITE. 

positive and avoid the negative power of 
Sympathy? 

The sympathetic person is not to allow his 
Sympathy to undo himself, and so undo Self as 
such. If his Sympathy be truly universal, it 
includes his own Ego, as well as the other. So 
he must reach the point of sympathizing with 
Self, even his own. In this way he starts to 
universalizing his Sympathy. If in universal 
Emotion man attains the love of the Self as 
such, which includes all, not excluding his own, 
so in universal Sjmipathy he sympathizes with 
the Self as such, which includes all not exclud- 
ing his own. 

1. If Sympathy be truly universal, both sides, 
the Pathic and the Sympathetic Egos, receive 
back what they give; if there is the sacrifice, 
there is also the recovery. If all feel for others, 
each who feels for his fellow-man is felt for in 
return, being also a fellow-man. If all, imitating 
the great Exemplar, perform the Christian sacri- 
fice, each must get back in essence what he has 
immolated. Through all is restored to the indi- 
vidual what he imparts. 

2. Sympathy must not relieve the man so that 
he is not responsible for his deeds, his place is 
not to be taken by another, nor is the conse- 
quence of his act to be withheld. True mercy 
supplements justice, not supplanting it, nor 
destroying it. Universal Sympathy will help, 



SYMPATHTY. 285 

but not undermine your self -activity ; it will in- 
sist that you the helped be also helper, be what 
I am in helping you and others. It will refuse 
generally to help you to be an idler, a pauper, a 
pensioner, for that is just what it is not. I shall 
give you myself, but you must not leave out just 
this giving of Self to others. 

The foundations patterned after Toynbee Hall, 
are a two-edged weapon, capable of good and 
evil. If they simply help, their benefit is dubi- 
ous; but if they help the other to help himself 
and others, and insist upon that, then they can 
do much good. In such societies too, Sympathy 
may develop its negative, anti-institutional side, 
and lead some ardent members quite a little dis- 
tance on the road toward anarchism. 

3. But even Universal Sympathy belongs still 
to Finite Feeling, and so reveals a limit which 
makes it not truly universal, and hence contra- 
dictory and self-annulling. It remains subjec- 
tive, in the individual, even when manifesting 
itself in its process. Universal Sympathy with 
its responsiveness unites many Egos in a common 
bond, but this bond is still internal or subjective. 
It is the associative principle, or, perchance, the 
associative protoplasm of man, formable but not 
yet formed, not yet actualized in an institutional 
world but the possibility thereof. 

Thus all Egos through Universal Sympathy 
become one feeling Ego as it were, a kind of All- 



286 FEELING — FINITE. 

Ego, which, however, manifests itself in each 
individual. Such is, indeed, the highest out- 
come of Sympathy, and of the entire sphere of 
Finite Feeling: the All-Ego is felt in each Ego, 
which Feeling sympathetically unites it with its 
fellows. This is not the All-Feeling which we 
had back in the elemental stage, and which was 
the conscious Ego as direct product of the Uni- 
verse (see p. 132). Keeping up the analogy in 
expression we may call the present stage All- 
Fellow-feeling, which presupposes the conscious 
Ego as already existent and separated, bat which 
is to overcome this separation and to transform 
the many individual Egos into unity through 
Sympathy. Thus the People feel a common 
Self, an All-Ego (God); each Self has such a 
Feeling, and is moved by it to transcend the 
bounds of his individual Self and to rise into an 
universal Self through which he associates with 
other Selves. 

Still we are to mark just here the limitation. 
Though the Many, the People, have this Univer- 
sal Sympathy, it stays in the manifestation of 
their Egos, it is not objectively existent, not 
truly universal. Hence comes the call to take 
the next great step : the All-Ego stirring each 
person in Universal Sympathy must be made 
actual, existent in the world, institutional. Or 
the internal totality of social Sympathy is to 
become the external totality of associated man, 



SYMPATHY. 287 

his social institutions, which will rouse in their 
turn a wholly new order of Feeling. These in- 
stitutions, however, have to be organized, have 
to be formed out of the original protoplasmic 
Sympathy of Human Nature, ere they can stimu- 
late afresh the feeling; Em. 

Man is and ought to be sympathetic, but he 
should also rise out of Sympathy, making it a 
means for something higher. Through it the 
bond of association between man and man is to 
unfold from the more or less fluctuating inner 
Self into an established outer Self, an actualized 
Will, an Institution, round which his Feelings 
will cluster anew as a permanent anchorage. 

Herewith, however, the realm of Finite Feel- 
ing is brought to its conclusion. It started, we 
recollect, with the Ego separating from the 
World or the All, throwing it outside and seek- 
ing to determine it by manifold division. But 
now the feeling Ego, having passed through 
its finite, particularized forms, has come back 
to the Feeling of the All (or of the All-Self) in 
Sympathy. Thus the All is mediated by the 
Ego, is brought to manifestation by it through 
the sympathetic process. Formerly we saw the 
All (or Universe) create the feeling Ego as con- 
scious (in All-Feeling), but now the feeling 
Esjo re-creates the All which once created it, 
evoking the same subjectively in Universal Sym- 
pathy. We see, too, that the whole movement 



288 FEELING — FINITE. 

of Finite Feeling through Impression, Emotion, 
and Sympathy, has been to overcome the present 
separative condition of the feeling Ego, and to 
restore it to harmony with the All by means of 
its own inner activity of Feeling. Moreover it 
has become evident that underneath these varied 
phenomena of finite particularized Feeling the All 
was lurking and working toward its own self- 
manifestation, yet as developed and organized 
through the individual Ego. But with this organ- 
ized All rises into our horizon a wholly new 
realm of Feeling which is next to be considered. 



OBSERVATIONS. 289 



Observations. 

1. The present stage of Finite Feeling, as the 
second of the total Psychosis of Feeling must 
have a separative character as compared with 
the previous stage of Elemental Feeling. This 
is primarily seen in the fact that the Ego and its 
determining All are no longer taken as organic- 
ally united (as in Elemental Feeling) but are 
divided into distinct parts, opposed yet interact- 
ing. Still further the organic All is in itself 
divided and dismembered, as well as the Ego. 

2. But this second stage, which is Finite Feel- 
ing as a whole, must be grasped as having its 
own movement within itself. It too is a Psy- 
chosis with its triple process — Impression, 
Emotion, Sympathy. The first (Impression or 
Sense-impression) is the Feeling which accom- 
panies immediately every act of Sensation. 

But the second (Emotion) springs from the 
image or mental state separated from the Sensa- 
tion and internalized, and moreover is individual 
(as in Self-love) over against other individuals. 
But these separated individuals begin to become 
one in the third stage (Sympathy), in which 
Finite Feeling starts to return into itself, and to 
become one with itself in the sympathetic round. 
We can also observe that the one Emotion 

19 (289) 



290 FEELING — FINITE. 

(pathic) in Sympathy stirs another (sympa- 
thetic) externally, as the sensuous object stirs 
the Ego in Impression. Thus the third stage is 
a return to the first, and still keeps up the sepa- 
ration of the two sides, though both are now 
Egos. 

Moreover it may ,be here noted that the non- 
Ego, which is in general the Determinant in 
Impression, becomes an Ego, the other Ego, in 
Sympathy, which internally cancels their differ- 
ence. 

3. So we are to see that in this stage, which is 
Sympathy, the separation is for the time over- 
come, and the two Egos are united in Finite 
Feeling which has therein attained its conclusion. 
The disjointed is now jointed, at least subject- 
ively and temporarily. Whereat the question 
must come up : Cannot this union felt in Sympa- 
thy be made objective and permanent? The 
answer carries us out of Finite Feeling into the 
next higher part, Absolute Feeling. 

4. It is, however, well to remember that each 
of the foregoing stages of Finite Feeling had its 
process, which ended by calling for something 
beyond itself, beyond its Finite nature. Sense- 
impression showed a universal element in its Pain- 
and-Pleasure. Particularly Pain means a struggle 
against, a breach with, fiuitude, in which that 
which is beyond the Finite begins to make itself 
felt. Hence Finite Feeling is full of suffering, 



OBSERVATIONS. 291 

which intimates something transcending its limi- 
tation. Emotion also, as Self-love, universalized 
itself as love of Self, in which the All-Self begins 
to peer forth. Likewise Sympathy, becoming 
universal, manifests a universal Self in all indi- 
vidual Selves. 

5. This last point we shall unfold a little. 
Sympathy reveals in the individual Ego the All- 
Ego as Feeling. Or what we may name the All- 
feeling All comes to light in each person through 
the manifestation of Sympathy, which unites 
souls, being the medium of fusion between all 
Esos, and indicating the common Self of all 
Selves. We often speak of being stirred by a 
common humanity, or a common selfhood in 
which all Egos share through Sympathy. This 
universally feeling principle we may call the God 
in us, the universal Ego as Feeling. It is what 
makes every sort of human community possible, 
and must be seized and organized in order that 
it may keep alive and render permanent the 
community-making element of man, his asso- 
ciation. Such is primarily the work of Religion, 
that which binds many souls together. So this 
common bond is not to remain subjective and 
individual, but is to become objective and uni- 
versal. 

We have above noted that Sympathy has a 
powerful negative side, it may turn dissevering 
and anti-social if left simply to itself. The 



292 FEELING — FINITE. 

personal element must rise into the institutional 
in order to save itself. The All-Self in Sympa- 
thy must be separated from the special person, 
and organized in its own right, which new organ- 
ization gives a universal content to Sympathy, 
making it over into a new kind of Feeling (here 
called absolute). 

In the transition from Finite to Absolute 
Feeling it is not too much to say that we rise 
from the Fellow-feeling with man to the Fellow- 
feeling with God. 

6. There is a connection between, the appear- 
ance of the Over-Self in Elemental Feeling and 
the All-feeling Self in Sjmipathy. Both may be 
deemed to be phases or manifestations of the uni- 
versal Self as a medium between individual Egos 
which feel it and are determined by such Feel- 
ing. We saw the Over-Self as a means of com- 
munication between Egos far apart in Space and 
Time, uniting them autocratically from the out- 
side as it were. But in Sympathy the Over-Self 
has become inside the separated Egos, who are, 
however, in each other's presence, but who are 
united by the common Feeling or medium exist- 
ing within both. Thus the Over-Self is individ- 
ualized in Sympathy, yet is working to free itself 
from its individual prison, and to manifest itself 
again as the All-Ego, which it will do next. 

7. In Finite Feeling through all its stages — 
Impression, Emotion, Sympathy — the Ego has 



OBSERVATIONS. 293 

this universal element (the All-Ego) lurking in 
it, but not separated from it or separable, not 
freed from the pain of finitude, like the sighing 
Ariel pegged up in the cleft log. And yet the 
movement of Finite Feeling is the aspiration, the 
grand search for the All-feeling Self organized, 
the brins;irig forth of the new-membered from 
the dismembered Whole. Sympathy begins to 
break down the hard limits of individuality with 
its separativeness, and to reveal what is common 
to all individual Egos, a universal selfhood which 
can only be of the universal Self, the All-feeling 
All as Ego. Such is the object which has now 
evolved for our consideration. 



part Gbirfc. 

ABSOLUTE FEELING. 

We have now reached the third stage in the 
total development of Feeling, in which the feeling 
Ego again has as its Determinant the All, the 
Universe, the Great Totality. The latter, 
however, is in the present field ordered, or- 
ganized, formulated, and that too by an Ego, 
by a finite individual, whom in general we shall 
call the Genius. Such is the great new sphere 
of Feeling which is stimulated in man by the 
process of the Universe, not directly now (as in 
Elemental Feeling) but mediately, through its 
order, this order being the work of man. 

Absolute Feeling is, accordingly, the Feeling 
(294) 



ABSOL UTE FEELING. 295 

of the Absolute ordered. Such a Feeling we 
may call a Sentiment, though the word in its 
common usage does not adequately express the 
present sphere ; so the reader will have to recon- 
struct it, partially at least. The suggestion for 
its employment is that modern Psychology speaks 
of the moral Sentiment, of the aesthetic Senti- 
ment, and sometimes of the religious Sentiment, 
though with small interconnection, and with in- 
sufficient grasp of their meaning. These are 
properly stages or forms of Absolute Feeling, 
which, however, has many others, all of which 
should finally be seen as members of one great 
"Whole organized. 

We are to keep in mind that we have returned 
to All-Feeling or Consciousness, which is the 
product of the All or of the Universe as Eo-o 
(see pp. 113-5). Consciousness must, there- 
fore, have within itself the process of the Ego 
as Feeling, Will and Intellect, though as yet 
undeveloped. Now it is the process of the All- 
Ego which is to be developed and organized in 
Absolute Feeling. Thus it is made absolute in 
the sense here employed, after having been 
finitized in Finite Feeling. 

Sentiment as now used is the Feeling of the 
Universe, and indeed of the Universe psychically 
organized, or as Ego. Sentiment is the Feeling 
of the All as the explicit process of the Self 
universal. The individual Ego feels not merely 



296 FEELING — PAR T THIRD. 

in a dumb and instinctive way this universal 
Ego — as a limb feels the whole organism — but 
feels it as Ego, as a psychical Totality, which has 
likewise Feeling, Will, and Intellect, and is per- 
petually creating itself as the Universe. The 
created Ego or Psychosis, by the very fact cf 
being created, feels the All which has created it 
and continues to stimulate it to Feeling in the 
form of Sentiment or Feeling of the Absolute. 
Every human Ego feels the Divine All of which 
it is a spark endowed with the creativity of its 
source, being a created Self creating, and destined 
to recreate its own creative origin. Thus man 
begins to reveal himself as the image of his 
Creator, namely by creating the Universe which 
created him. The creative impulse from its 
lowest to its highest manifestation in re-creating 
the original All, is the Feeling of the Absolute 
as its own essential process. The individual 
Ego is indeed but a link of the total process, 
yet a link which bears in it this process in order 
to exist as a link of the same. 

Thus in Absolute Feeling the Ego has to take 
its place within the Whole (which is the 
Universe), of which it is a part or member, and 
feel that. Its Feeling is no longer finite, as in 
the preceding stage, or a part feeling a part; the 
part must now feel the Totality of which it is a 
part, and whose process it bears within itself as 
its essential nature. 



ABSOLUTE FEELING. 297 

Moreover we shall find Pain-and-Pleasure as 
the concomitant of Absolute Feeling. In this 
sense it too is double and has its echo, like every 
form of Feeling. Sentiments are agreeable and 
disagreeable ; sometimes there is a commingling of 
the two sides. Still the Pleasures and the Pains 
of the Feeling of the Absolute have their own 
distinct character and hence their own special 
classification. 

We are again to mark that the Ego in the 
present sphere is inside of that which stimulates 
it to Feeling. Such was also the case in the first 
or elemental sphere, as already noted. But that 
primal Feeling of the All (or All-Feeling) did 
not have the All organized as a Self by a Self. 
The Universe determined every Ego as an organic 
part or member directly, wit"hout being ordered 
anew. But the Ego returns to the great All and 
reconstructs it, is in fact stimulated by it to such 
reconstruction, since it is likewise Ego. This of 
course takes place after the individual has had 
the experience of Finite Feeling, in which the 
Ego feels itself outside of its stimulating world, 
and really determines the same. Finally the Ego 
moves forward through the particulars of Finite 
Feeling to what embraces them all, namely the 
All, and begins to determine it, organizing its 
various stages. 

We have repeatedly stated that the All must 
be organized in the present sphere of Absolute 



298 FEELING — PABT THIRD. 

Feeling, and that in this organization consists its 
fundamental distinction from Elemental Feeling. 
But by whom is it to be organized and in what 
way? Such a question calls for the man who 
possesses supremely creative power — the power 
to re-create the All, precipitating it into forms 
through which it can be appropriated by other 
minds. Such is the Genius, the unique Ego 
specially endowed by Nature or rather by the 
All with its own creative energy. He belongs in 
every department of this Absolute Feeling, since 
he is the one who organizes the Absolute so that 
it can be felt h$ his people. Thus he is a 
mediator, bringing the Divine and the Human 
together in a common act of participation through 
Feeling, as well as through Will and Intellect. 

Already we have seen the Genius as the one 
endowed of the All-Giver, and have briefly des- 
ignated his character (see preceding p. 129). 
He has primordially an elemental power, being 
gifted with an elemental Feeling of the Great 
Totality of which he is the product and whose 
immediate creative nature he is endowed with in 
his sphere. So he, though a finite individual, 
proceeds to re-create the All and its order, ac- 
cording to his special gift (as poet, philosopher, 
founder of a religion, etc.). The Genius may 
be said to have an immediate Feeling of the Uni- 
verse in its self-generative process, which he pos- 
sesses the ability to form anew in his special 



ABSOL UTE FEELING, 2 99 

field for finite minds, that these too may share 
in the Absolute through Feeling, and thus be 
brought to be participators in Absolute Feeling. 

It is evident that we here pre-suppose two dif- 
ferent kinds of Egos, the one gifted with Genius, 
the other not. The one is the unique man of 
his time and people, perchance of his whole race. 
Then come the Many, the multitude, the mass 
of Egos who are nevertheless to be made mem- 
bers of the organized All. 

There is no doubt that both the Genius and 
the Many have a common Elemental Feeling, 
both beino; conscious Egos and children of the 
same Universe, which has imparted to them the 
one general consciousness of Humanity (see pre- 
ceding pp. 121, 132). But the Many do not 
and cannot at first organize this primal Elemental 
Feeling, though they certainly feel it as Egos. 
Then rises the Genius who also has this same 
Elemental Feeling, but with the additional ability 
of organizing it in its divinely creative character 
for the Many, who thereby are enabled to 
advance out of their immediate elemental stage 
into Absolute Feeling. 

If we go back to Sympathy (in Finite Feel- 
ing), we find that all individuals are similar in it, 
a mass of Egos on quite the same level. But 
now behold the one individual, the Genius, 
rising out of this common prostrate mass through 
possessing the power of putting this Feeling of 



300 FEELING — PART THIRD. 

the All-Ego into a form for the innumerable 
finite Egos, and thereby elevating them into 
communion with the ordered All as Ego, or with 
the Parapsychosis. Sympathy is the grand po- 
tentiality of the Feeling of the Absolute organ- 
ized; it is the associative protoplasm in which 
the Genius works and which he forms into 
Religions, Institutions, Philosophies, all of which 
are his organizations of the Self universal. 

If we look into the history of the past, we find 
that the Genius takes his place at the important 
turning points of human development. The 
Great Men of the world have been its spiritual 
architects who have possessed the divinely cre- 
ative gift ; for this reason they have been often 
regarded as gods, demi-gods, and heroes. Evi- 
dently in tracing the Psychology of Man they 
are not to be left out, but must be assigned their 
true position in the universal Order. The Great 
Man we meet at every turn building the edifice 
of his age or some part of it, according to his 
special endowment. The race moves on a line 
through its mighty individuals, who for their 
time are the vicegerents of the All-Eo;o. 

It is manifest, however, that the Genius as he 
has hitherto appeared in our world, is autocratic 
through his endowment. The Many are to 
receive gratefully and submissively what he has 
to give, namely his law, his scheme, his formu- 
lation. His is the Absolute Gift, which is just 



ABSOLUTE FEELING. 301 

the Gift of the Absolute, and nothing further is 
to be said. He rules by a God-granted power, 
the original unlimited monarch. To him, how- 
ever, there is a limited, finite, mortal side, 
though a Heaven-descended Genius. He dom- 
inates and also domineers, he is absolute and 
also absolutistic ; he runs the eternal danger of 
mixing up the universal Self with his individual 
Self. How can he separate the divine decree of 
which he is the mouth-piece from his personal 
whim or passion? Moreover, how can he impart 
freedom to the Many who receive his doctrine as 
the law and the truth? For as long as they take 
the truth from the outside, at the instance of 
another, it is not truth, at least not the highest, 
and they are not truly free. 

The Genius must rise to an even more exalted 
position than he has hitherto held. He also 
must evolve. To the Many, to the recipient 
mass he is to impart not so much his dogmatic 
doctrine, as his Genius, his creative power. 
Thus the protoplasmic multitude of Egos is in- 
dividualized, no longer a mass or simply the 
Many (Hoi Polloi), but each is a Genius for 
himself through the training of this new kino; of 
Genius in the World's History. Every man is 
brought to partake of the creative energy of the 
All, which he re-creates for his own behoof, hav- 
ing been unfolded thereto by the new educative 
Genius, who, still endowed by Nature, is to train 



302 FEELING — PART THIRD. 

the world out of the uncertainty of Nature. For 
Nature showers her gifts, even the rain and sun- 
shine, in a rather desultory fashion upon her 
beneficiaries, who must in some way get control 
of her and direct her supply. So the birth of a 
Genius has been and will remain an accident of 
Nature till some Genius will train every born 
Ego to be a Genius. 

The supreme act of Genius is, then, to impart 
its own creative Self, not merely its own formula 
or its own special view of the Divine Order. 
Such a formula is, indeed, necessary, but simply 
as a stepping-stone leading up to that excellence 
by which each Ego can make his own formula or 
his own philosophy. Genius is a sign of degen- 
eration only to degenerates, even if we grant that 
it has its negative side. It has yet something to 
do ; we think its greatest manifestation lies in 
the Future. For the Genius of the Past has 
transmitted his deed and not his power of doing, 
his song and not his power of singing, his 
thought and not his power of thinking. He has 
not imparted his creativity but his creation, 
for which indeed we are very thankful, since 
it has given us our start. When Genius can 
educate the mass to be Genius, then it is begin- 
ning to reach its true destiny. 

Genius hitherto autocratic "or at least aristo- 
cratic, is henceforth to be democratized. This, 
however, must be done in the right way. The 



ABSOLUTE FEELING. 303 

Many are not to drag down the Genius to their 
natural level, but he is to lift them up to his 
creative level. His problem is, Can I make all 
men my equals? For they are not certainly so 
by nature, or only in a limited sense, hardly 
more than that of mere consciousness. In this 
way the Genius shares his original birthright 
with all men; he becomes a leveler, not down- 
ward but upward. Moreover he calls forth and 
trains the free man, who is certainly not born 
free according to any high view of freedom. 
When Genius can unfold men into creativity, 
then they can be free, determining the order 
which determines them, and so being self- 
determined. 

We are still in the realm of Feeling, which 
has been already often defined as the process of 
the Ego within itself turned imoai'd, of course 
by some Determinant inner or outer or both. In 
the present sphere this Determinant we call abso- 
lute, which here signifies that the deterniinino- 
All is organized by the Ego and is no longer 
merely elemental. 

Already in Sympathy we noticed that this De- 
terminant of Feeling has a triple movement, go- 
ing inward, then outward, then inward again. 
That is, the first or Pathic Ego was stirred to 
some Emotion inward, which then passed out- 
ward and became itself a stimulus stirring the 
second or Sympathetic Ego to a corresponding 



304 FEELING — PABT THIBD. 

Emotion inward, which was the act of Sympathy. 
Now this triple movement — inward, outward, 
inward — is kept up in Absolute Feeling. In- 
ward the Genius is stimulated by the ever-present 
All to organize the same, which is thereby thrown 
outward into a form as deed, word, system; then 
this form is taken up and made inward by the 
multitude of Egos to whom it appeals, whereby 
they share in and make their own the work of 
Genius. Note that the unorganized Feeling 
which is the medium between two Egos in Sym- 
pathy, is now organized, and becomes in Abso- 
lute Feeling an existent object from which a 
wholly new order of Feelings spring, and round 
which they cluster. For instance, religious or 
political Feelings arise from a Church or a State- 
as an organized institution, through which the 
process of the Ego within itself is turned back 
upon itself and so feels. 

We can, therefore, say that the organized 
All (Pampsychosis) is the Determinant of the 
present sphere, determining the Ego (Psychosis) 
through all its stages to Feeling. That is, the 
Ego as Feeling, Will, and Intellect must be 
stirred to Absolute Feeling, which will accord- 
ingly manifest these distinctions of the Ego, and 
be divided by them. The Universe in its total 
self -creating- movement is to reach the individual 
man, and to fill the forms of his Feeling with a 
supreme content, so that he has the Feeling of 



ABSOLUTE FEELING. 305 

the Absolute. And this is to rise within him 
through the various channels of his Ego, and 
thereby to assume various shapes and degrees, 
which constitute the order of the present sphere. 

In this connection we may look back for a 
moment at the Over-Self, which we noticed as a 
peculiar indeterminate medium in the movement 
of All-Feeling (see preceding p. 169 etseq.). 
It would burst down upon the Ego awake in a 
fleeting, intangible manner; then it would put 
the Ego to sleep in a variety of ways. Here, 
however, we may note that this indeterminate 
Over-Self has become determined and ordered 
by the Genius who feels it and its process, and 
formulates the same. The unorganized All of 
All-Feeling has become the organized All of 
Absolute Feeling. Through the discipline of 
Finite Feeling, which drives the Ego to determine 
the world for the sake of freedom, it (the Ego) 
has attained the Over- Self determined, ordered, 
realized in institutions and in religion. This 
we designate by a new name, the Absolute. 

If we look back still further to World-Feeling, 
we find that its external cycles, which were the 
primeval training of man to a presentiment if not 
to a knowledge of his Ego, have become internal. 
We recollect that the orbital and the axial move- 
ments were everywhere thrust upon his vision 
from the physical Universe, and called forth the 
first Feeling of the process of his own Self. 

20 



306 FEELING — PART THIRD. 

But now this Self has produced and organized 
its own world, in which we find a profound cor- 
respondence with the orbital and axial movements 
of the Cosmos. Moreover the view of this new 
world rouses its own characteristic set of Feel- 
ings, different from yet related to World- 
Feelings. 

We shall now endeavor to put into order this 
domain of Absolute Feeling, seeking to set forth 
its total process and then its subordinate pro- 
cesses, each of which must ultimately find its 
unitary principle in the process of the Ego itself, 
the Psychosis. If we connect together the main 
points in the foregoing remarks, we shall observe 
the followino; movement. 

The Absolute (organized) stimulates the Ego 
(recipient) to oneness with itself (the Absolute) 
in three main ways. 

(I.) To that oneness with itself which is to 
be attained first through Feeling. 

The Absolute as the All stirs some Ego 
(prophet, founder of a religion) to express and 
to organize itself in an order which the recipient 
Ego may commune with directly through Feel- 
ing. Thus the latter feels God, gets the God- 
consciousness ordered — the sphere of Religious 
Feeling. 

(II.) To that oneness with itself (the Abso- 
lute), which is to be attained secondly through 
Will. 



ABSOLUTE FEELING. 307 

The Absolute as the All stirs some Ego (moral- 
ist, lawgiver of a State) to express and organize 
itself in an order which the recipient Ego may 
make real in himself and in the world, in con- 
duct and in institutions. The act of making 
real is that of the Will. 

(III.) To that oneness with itself (the Ab- 
solute), which is to be attained thirdly through 
Intellect, that is, through vision, contemplation, 
knowledge. 

The Absolute as the All stirs some Ego (artist, 
poet, scientist, philosopher) to express and to 
organize itself in an order which the recipient 
Ego can behold and know, and therein be moved 
to Feeling. 

Such may be deemed the three grand divisions 
of Absolute Feeling, following the stages of the 
Ego itself — Feeling, Will, and Intellect. Em- 
ploying for Absolute Feeling the term Sentiment, 
we can name these divisions as follows: — 
(I.) Religious Sentiment. 
(II.) Practical Sentiment. 

(III.) Theoretic Sentiment. 

Primarily this division is to be referred to the 
individual Ego as its source. For every person 
hasthe triune processof the Self — Feeling, Will, 
and Intellect. But the All-Ego likewise has the 
same process within itself, which at first creates 
and then continues to stimulate the individual 
Ego. That is, we have (1) an All-feeling All, 



308 FEELING — PART THIRD. 

(2) an All-willing All (3) an All-knowing All as 
Determinants of the present sphere, determining 
the finite Ego to feel primarily these three 
activities of the All-Ego or God. The transmit- 
ted conception of the divine attributes as psycho- 
logical embraces these three stages of deity as 
omnipresence (omnisentience), omnipotence, and 
omniscience, representing Divine Feeling, Will, 
and Intellect. 

Thus the individual Ego rises out of its finite 
realm of Feeling, in which it feels a part, to the 
Feeling of the All, and that too of the All as 
organized. Still this All as Ego has its process 
which impresses itself upon the feeling Ego. I 
feel the All-feeling All immediately, in the form 
of Feeling ; I feel the All-willing All in my Feel- 
ing of Freedom; I feel the All-knowing All in 
my Feeling of Knowledge. Upon these pri- 
mordial Feelings of the Ego giving the first 
impress of the All, the religous, ethical and 
intellectual worlds are built. 

The whole realm of Absolute Feeling is essen- 
tially religious, since it springs from the All-Ego 
felt in me, or my God-consciousness. I feel the 
Divine, feel it as Feeling (oinnisentient), as Will 
(omnipotent), as Intellect (omniscient). I feel 
God in Religion proper, I will God in Ethics, I 
know God in Art, Poetry, and Philosophy. All 
these may be Religion in the wide sense. We 
shall, however, confine the term religious to the 
first sphere, which is now to be considered. 



SECTION FIBS T.~ RELIGIO US SENTIMENT. 

Such is the first stage in the total sweep of 
what we call Absolute Feeling, or the Feeling of 
the All ordered. It is not the Feeling of the All 
such as we have previously noted in Elemental 
Feeling, in which the Ego feels as an organic 
part or limb of the total cosmos, giving its re- 
sponse in Feeling to daylight and darkness, for 
instance. Now the Ego is separated, individual- 
ized, and it gives its response in Feeling to the 
All as Ego. Using our terms, we may say that 
the Psychosis is determined by the Pampsy- 
chosis, the latter being what is felt by the 
former. Yet on the other hand we are not to 
forget that this All has been determined, formu- 
lated, organized by an Ego whom we distinctively 
call the Genius. 

(309) 



810 FEELING — ABSOL UTE. 

Religious Sentiment, however, shows a pe- 
culiar form of this Determinant, which therein 
stimulates or moves the Ego to Feeling: immedi- 
ately ; the Absolute (or the Parapsychosis) stirs 
the Ego to unity with itself directly as Feeling, 
not as Will or Intellect. Or we may say that 
the Absolute Self is felt by the finite Self, in 
Religious Sentiment, to be one with itself as re- 
cipient — this unity being felt, not necessarily 
willed or known. Thus the finite Self feels God 
immediately as its own, and enjoys its Feeling 
of Him. This is the first Sentiment, indeed pri- 
mordial, the source of all other Sentiments, 
which must have this divine content. The All in 
Religious Sentiment is taken as Ego, Person, 
God, who likewise feels ; the human Ego feel- 
ing feels the divine Ego feeling, and becomes 
therein one with the same. Thus there are two 
Feelings in the present sphere, manifested in the 
two extremes, God and Man, who are by them 
fused together so to speak. The Absolute of 
Religious Sentiment must feel and stimulate us 
to a Feeling of its Feeling. God has a heart, we 
say ; by it Man's heart is stirred to a throbbing 
in concordance. 

At the same time Religion must have an or- 
ganization or formula of some sort, even if this 
be nothing more than mumbo-jumbo. Around 
such an ordering principle Religious Sentiment 
clings and generates itself afresh, getting there- 



EELTGIOVS SENTIMENT. 311 

from its chief nourishment. The humblest tribe 
of savages has a religious organization of some 
sort, which becomes more complex with advanc- 
ing culture. The simple Feeling of God or the 
Absolute is not the whole content of Religious 
Sentiment, which demands an order for its con- 
tent, with rite, offerings, ceremonies. Through 
these the recipient Ego (the people) comes into 
communion with the Divine Self and is made to 
feel its presence, or its Feeling, is made to feel 
God feeling. 

Hence the question comes up : Who establishes 
this religious order? It grows in a sense with 
the growth of the popular mind. Still it is often 
the product of men, or of a man, the prophet, 
the founder. There rises the religious genius 
who gives expression to his nation's or his race's 
view of God in rite, symbol, word. He orders 
the Absolute as the Determinant for his people, 
who thus are brought to share in their creative 
source, which they in their way feel afresh every 
day. In fact through worship they are in a 
manner to be re-made by their God or Gods 
with every diurnal round of the sun, quite as 
often as they sleep. 

Thus the recipient Ego by means of Religious 
Sentiment feels the universal order throuo;h an 
order which the religious hero creates. The 
object of the sacred rite and word is to stir in 
the man the Religious Sentiment and to keep it 



312 FEELING — ABSOLUTE. 

active — his Feeling of harmony with the All, 
whence he sprang and whence he receives his 
creative power. He is brought through religious 
Sentiment to take his place in the grand process 
of the Universe, of which he is a part and whose 
process he is to reproduce in every act of his 
conscious Ego. 

On the other hand the individual can become 
estranged from the All and its order, can become 
hostile to the divine origin of himself. Feeling 
of alienation in connection with the Religious 
Institutions is not uncommon in all countries. 
This negative attitude is a phase of the total 
process and is not to be left out. 

Certainly the Universe is an ever-present fact 
to every born individual, who is its offspring. 
This offspring has as its deepest character that 
of the parent whose process (the Parapsychosis) 
is to be taken up and felt by its descendant, the 
human Self (the Psychosis). Thus man, 
though created, communes with what created 
him, and he makes it his own, namely the creat- 
ive power of the Universe. Through the Relig- 
ious Sentiment he shares in divine creation, 
turning; it into his own soul as Feeling. There 
is a renewal of yourself in thinking God, and in 
contemplating his manifestations in the Beauti- 
ful, the Good and the True. You, the created, 
must recreate yourself in Feeling through feeling 
the creative All. 



BELIGIOUS SENTIMENT. 313 

And now into this vast and complex realm of 
Religious Sentiment we are to bring something 
akin to order. This will be like what we have 
seen in other spheres of Feeling. There are the 
following stages which also form a movement : 
(I) The Process of Religious Sentiment, its 
inner character which makes it religious ; (II) 
The Particular Religions ; the unireligious Senti- 
ment necessarily (that is, psychically) splits up 
and becomes multireligious ; (III) The Sentiment 
of Universal Religion; the multiplicity has in it 
the one, though implicit, which, however, drives 
foward to become explicit and organized in the 
one Universal Religion which exists as a Feel- 
ing in every particular Eeligion. 

Of all the Feelings that move the human soul, 
Religion probably produces the deepest, strongest, 
most universal. Along with Self -consciousness 
arose in the primitive mind God-consciousness, 
the two were born together and they have re- 
mained twinned in some form ever since. To 
be sure they may be and have been separated by 
an act of abstraction ; but sooner or later they 
reunite themselves with increased power begotten 
of their separation. It is a curious fact that 
modern Psychology has almost nothing to say 
of the Religious Sentiments, when it comes to 
treat of the Feelings. A cursory survey of the 
works of our leading psychologists will show 
that the present sphere does not enter their 



314 FEELING — ABSOLUTE. 

horizon ; at least such is generally the case. 
Thus the fundamental Feeling of humanity is 
left out of the account — that Feeling which 
has roused a greater activity in the history of 
the human race than any other , and still exer- 
cises its potency around us everywhere. We 
might call it the genetic Feeling, that which 
creates all others, the Feeling of the Absolute 
as creative of the Universe, the Feeling of that 
which creates all Feeling as well as everything 
else. 

It shall be our attempt, therefore, to put the 
Religious Sentiment as the Feeling of the Abso- 
lute into its proper place in the World of Feel- 
ing, and to organize its most distinctive elements 
into some kind of an order. 

I. The Process of Religious Sentiment. — 
Here we have to bring before us the Self as 
human and the Self as absolute. These two 
Selves are distinct and influence each other, yet 
they are one, belonging to one process, and to one 
and the same Universe. The human Ego must 
have within it potentially that which created it, 
namely the absolute Ego. It could not feel the 
All-Self (Pampsychosis), unless it were a Self 
(Psychosis). Feeling is the process of the Ego 
within itself turned inward and made to function 
by the Determinant; in the present case this 
Determinant is the Absolute as process which 
stirs the Ego to an immediate oneness with 



EELIGIOUS SENTIMENT- THE PBOOESS. 315 

itself, and this oneness is Feeling, the direct 
Feeling of the Absolute or God. I feel the Uni- 
verse creating me, of which I am a member 
not only feeling the Whole, but reproducing its 
process in Feeling. 

But this process is usually prepared for me, 
being already formulated and established as a 
special Religion. Some man or men have to put 
into form for me (as recipient Ego) the Divine 
Process in order that I may truly share it, in 
order that my implicit Feeling of God may be- 
come explicit, and present to me in outer shape 
my inner aspiration for the All-Self ( Urselbst of 
Schelling) whence came my very Self. 

At this point, then, we have to see that man 
is primordially God-conscious, that the Ego in 
order to be E»;o must have God-consciousness. 
Such may be well regarded as the fundamental 
fact of the human Ego : as created by the abso- 
lute process of the Universe, and internally en- 
dowed with that process, it must become con- 
scious of it. The starting-point of Religion is 
not to be located in some special faculty of 
mind, but is itself the mind starting to become 
aware of itself. Self -consciousness and God- 
consciousness are counterparts, belong together, 
and develop together. The first self-knowing 
of the Ego is the first knowing of the divine or 
absolute Ego, who is also person and self- 
knowing. Cognizing nryself I recognize God 



316 FEELING — ABSOL UTE. 

who has imparted to me the process of his Self. 
Given the self-conscious man, he is in the same 
act God-conscious primordially ; his inner process 
of self-consciousnsss is one with that of his 
creator. 

This is the first Absolute Feeling and the basis 
of all the rest. For the Absolute Self is the 
Determinant and determines me to feel itself in 
my self-conscious act. It imparts to me cre- 
atively its own process, so that I have to repro- 
duce it in self-consciousness. When I begin to 
know myself, I begin to feel God, performing 
the process which is his; and conversely, when I 
begin to feel God, I begin to know myself truly, 
as participant in the divine act. Now this im- 
mediate unity between the human and divine 
Egos in man we call his Feeling of God, of the 
absolute Eo-o. Such is the basic fact of all Re- 
ligion : the total Eo;o in its first self-conscious 
act feels the absolute Ego as the ground of its 
being as Ego, for that self-consciousness is man 
re-enacting the divine process, which lies im- 
plicitly therein. 

But this implicit state of the absolute Self in 
the human Ego is to be made explicit. In the 
primal condition of God-consciousness the Ego 
does not yet know God, but feels him in his own 
self-knowing. Or we may say that the absolute 
process is as yet potential in the human Ego, a 



RELIGIOUS SENTIMENT— THE PROCESS. 317 

mere Feeling accompanying it, subjective, uncon- 
scious, personal. 

The next stage is evidently that of making 
actual this potential state, of putting into objec- 
tive and permanent form this fleeting subjective 
Feeling, of uniting in a religious society these 
God-conscious individuals. Accordingly we 
must first ask, Who is the doer, -..and then more 
definitely, What is the work done, and finally. 
For whom is it done. 

1. The Religious Genius. — Such we must call 
the founder of a Religion, who unfolds or creates 
the forms which hold together vast portions of 
humanity in Feeling, like Mahomet or Buddha. 
It is true that the earliest stages of Religion seem 
to be an evolution of the tribe or people ; still we 
have to regard such a work as done by persons, 
though these be nameless. But the most im- 
portant and lasting Religions of the world have 
not only a known founder but are usually named 
after him. 

The unique man appears when the great work is to 
be done. We call him the Religious Genius, who 
possesses the original power to represent the abso- 
lute Ego in a form which keeps it ever-present to 
his people. He reproduces in his way the divine 
process which has been hitherto a vague Feeling, 
and establishes it objectively in rite, ceremony, 
creed. The Absolute stirs him also to God-con- 
sciousness; but his Genius lies in making the 



318 FEELING — ABSOL UTE. 

implicit God of a self-conscious Ego into an explicit 
God whose process is given in arealizedReligion. 
All have the former, he alone the latter. He 
as Genius can by his creative power organize the 
Pampsychosis into a new order whereby all can 
participate in what he has by divine insight. 

Thus he unites his people — tribe, nation, even 
race — in a common faith and worship. They all 
share in his peculiar way of looking at the 
divinely creative process of the Universe. Hence 
Religion associates men up to a certain point, for 
it also separates them. Persian, Egyptian, 
Greek — each had a national Religion, which 
unified and nationalized these peoples as nothing 
else did, yet also separated them. 

Such is, then, the prophet, the religious law- 
giver, the founder of a Faith. A curious fact 
is that he belongs quite exclusively to one part of 
the globe, to one grade of mind, to the original 
home of the civilized race, to Asia. 

2. Religion organized. — The God-conscious- 
ness is not to remain implicit in the Ego, unsep- 
arated from the self-consciousness with which it 
is twinned by the creative act of the Universe. 
On the contrary it is to have its special organiza- 
tion and institution through which man becomes 
conscious of it and its source. This, as already 
stated, is the work of the religious Genius, who 
rises up from the mass of God-conscious Egos, 
and constructs for them their Religion. 



RELIGIOUS SENTIMENT— THE PROCESS. 319 

In the earlier appearances of religious organi- 
zation the Prophet (or Founder) and the God 
are not yet separated with distinctness. He at 
first is the very incarnation of the deity, and 
utters divine decrees and makes the divine reve- 
lations in person. Among Orientals the mon- 
arch was often deemed the God, and the Roman 
Emperors also asserted their divinity. Christ, 
the Founder of Christianit} 7 , is a person of the 
Trinity and as such is worshiped throughout 
Christendom. The Religious Sentiment of the 
people longs to see the real God as personally 
present, to see the All as Ego, or the universal 
as individual. A Theophany in some form 
underlies all Religion, and the Genius himself is 
literally a divine appearance, whether he betaken 
as the God Himself or the God's vicegerent and 
inspired mouthpiece. To organized Religion 
belong also the priest, the ritual, the creed, 
all of them being means for calling up and 
keeping alive the Religious Sentiment in man 
through worship. 

When the founder dies, the organized Religion 
continues, in some cases has continued thousands 
of years. 

3. The worshipers. — The vast mass of man- 
kind obtain their formula for holding communion 
with the Divine Order from some transmitted 
religious institution. They could hardly of 
themselves make any such formula; that is the 



320 FEELING — ABSOL UTE. 

work of the religious Genius, or perchance of 
many of them. Were it not for the established 
ritual, man, could hardly rise out of the mere 
Feeling of God, quite unconscious and purely 
individual. But the formulated Religion, through 
its rites, creed and organization enables every 
human soul, however humble, to participate 
directly and consciously in the creative process 
of the Universe. To be sure, the formula which 
suits the savage, does not suit the civilized 
man. Still both are seeking the same end. 

It has been already noted that the Religious 
Institution associates men, who would otherwise 
be mere individuals, through objectifying their 
Feeling of God. But this Feeling still remains, 
though now it has a known content, around which 
it clusters with the greatest intensity. The 
strongest Feeling seems to be that which clings 
to the rites of a given Religion. It has often 
suffered without swerving banishment, torture, 
death. 

Moreover through the Religious Institution 
every participant is trained to a continuous 
harmony with the Divine Order. This is truly 
the salvation of the soul from its own negative 
condition into which it is whelmed by the very 
fact of being an individual. 

Such we may regard as the Process of Religious 
Sentiment as it has appeared and still appears 
upon our globe. There is first the original God- 



BELIGIO US SENTIMENT — FAB TIC ULAB. 32 1 

consciousness, born with the Ego and inherent in 
it as Feeling ; then this subjective Feeling of 
God is made objective in the Religious Institution 
by the Genius who is here the founder of the 
Religion ; finally through this Religious Insti- 
tution all the people participate in the absolute 
Process which created them. 

It is evident that with these external forms of 
the Religious Institution, a great diversity sets in 
corresponding to tribe, nation, race; even a con- 
tinental division can be noted, as Asiatic Religion 
differs from European. 

II. Particular Religions. — This is not the 
place to give any account of the vast diversity of 
Religions on our globe. Hardly more than the 
fact that Religion has the tendency to an infinite 
divisibility of sects, forms, creeds, can here be 
noted. It is such a personal matter that every 
individual seems to move toward having his own 
special Religion. And yet there is the one com- 
mon God-consciousness out of which all this 
multiplicity springs. The unity of Religion 
comes from the unity of man, the oneness of 
consciousness which is the distinctive mark of 
the human Ego. If Religion has been a great 
unifier, it has been an equally great separator, 
drawing its lines of separation around race, 
nation, tribe, city, and also individual. 

1. The primal act of particularizing the orig- 
inal God-consciousness is seen in the religious 

21 



322 FEELING — ABSOL UTE. 

reformer who begins a new religion. The old 
forms have grown inadequate or corrupt, the re- 
ligious Genius arises who is to reconstruct them. 
At every such event — -a religious reformation 
or revolution — there leaps forth a mighty dis- 
play of the Religious Sentiment, both construc- 
tive and destructive, both for and against the 
new order. The religious heroes of the race 
appear at such turning-points, and arouse a fierce 
persecution and equally fierce devotion. Buddha, 
Socrates, Christ, are the most famous examples. 
All wars in the Orient have had a decided religious 
substrate, though the European has recently in- 
troduced there his political domination, warily 
leaving; Religion untouched. 

Religion dividing itself and making itself par- 
ticular calls forth the most intense Feeling. Yet 
Races seem to differ in this regard. It is usu- 
ally stated that the Semitic Race is capable of 
the deepest and most abiding Religious Senti- 
ment, and hence is most susceptible of fanaticism. 
The Arabian Mahometans'are still easily stirred 
to a holy war by the preaching of some enthusi- 
ast, and the Jew clings to his faith amid alien 
institutions. 

Religious Sentiment progresses and forms 
new Religions, or new sects and varieties of the 
old Religions. But there is also a pronounced 
a counter tendency, a going back from the new to 
the old, from the existent to the past. 



BELIGIO US SENTIMENT — PAR TIC ULAB. 323 

2. If there is religious progress, there is also 
religious reversion. We are indeed to return to 
former Religions and study them for the pur- 
pose of broadening our Religious Sentiment. 
But we are not to return to these former creeds 
and stay there. It may be laid down as a general 
rule that the present has no decisive call to re- 
habilitate a past Religion. 

Still the thing is done and has to be allowed 
within given limits. Especially in America we 
give, among our other freedoms great and small, 
the freedom of religious reversion. Particularly 
in the Christian world exists the tendency to go 
back to forms and states depicted in the Hebrew 
Bible. We have witnessed in our day the The- 
ocracy revived, with the leader proclaiming him- 
self both priest and king in one, both being ab- 
solute functions of^, the one autocrat who is 
wholly irresponsible to his people. These peo- 
ple have likewise the principle of reversion, hav- 
ing honestly gone back to an ancient and tran- 
scended stage of Religion. Even the old 
Hebrew polygamy has been revived, as well as 
the communistic ideas of the New Testament. 

Thus reversion plays a very important part in 
Religious Sentiment. The ideal of the Holy 
Books lies rearward, not frontward; to it Re- 
ligious Sentiment longs to assimilate itself , trans- 
forming the wicked world by a headlong retreat 
to the past. To be sure the roads of this retreat 



324 FEELING — AB80L UTE. 

are exceedingly diverse, each of which is trav 
eled by a flock of reversionists under their 
leader . 

3. And yet this prodigious diversity of Re- 
ligions has in it everywhere a reaching out for 
the one Religion which lies in the very nature of 
the God-consciousness of man. These manifold 
forms of Faith show a tendency to come together 
in classes and groups from one point of view 
or other, and thus to unite or at least to federate 
under some comnion arrangement. For Relig- 
ious Sentiment shows a unifying power just 
through its separative tendency which must at 
last undo itself. 

In this connection we shall only note the three 
great World-Religions, Mahometanism, Bud- 
dhism and Christianity. All these have shown 
themselves able to transcend Nativism, they have 
not been confined to the people and race of their 
respective founders, but have been adopted by 
other peoples and races, who have cast away 
their own native or racial Religion. Of the three 
the Mahometan is perhaps the most violent in 
his Religious Sentiment, being famous specially 
for his fanaticism, though this term is applied 
by each to the others. Mahometanism seems 
the most immediate, spontaneous Religion of the 
three, if we judge by the fact that it holds to- 
gether in Religious Sentiment a greater diversity 



BELIGIOUS SENTIMENT— UNIVERSAL. 325 

of race and of culture than either of the other 
two (see our Social Institutions, p. 449, etseq.). 

These three World-Religions begin to touch the 
boundaries of one another on many sides. The 
result is a world-process of Religions, especial! jr 
in Asia, the great religious home of the human 
race. A new Religious Sentimsnt seems to be 
slowly evolving in the very source of all Relig- 
ions, which Sentiment can only be called universal. 

III. The Sentiment of Universal Relig- 
ion. — This is not the primal Feeling of God which 
has been already considered, and which accom- 
panies the self-conscious act of the Ego, yet we 
may regard it as a return to that stage through 
all the diversity of Religions, which have some 
underlying unity, some universal principle or 
process. That primal Feeling of God may be 
taken as the first germ or creative cell out of 
which develop the particular Religions. But 
these now seek for the one all-embracing relig- 
ious process which can be made institutional in a 
Universal Religion. Such is the Feeling every- 
where existent at present, though as yet but a 
Feeling, subjective, individual, unorganized. 

A profound religious Sentiment of unity ani- 
mates the best souls of all the most different 
Religions. Can we find its inner moving princi- 
ple, its process? That such exists is evident, 
else there would not be this common aspiration 
of such diverse peoples and indeed diverse races. 



326 FEELING — ABSOL UTE. 

Every Religion must formulate the movement of 
the Universe and man's relation to it in some 
way. So they all have deep down a common 
process which makes them religious; this pro- 
cess we shall try to bring to light in a few 
outlines. 

1. The Conception of God. — Such is the 
matter of deepest import in a Religion: What 
is its view of God? Of course the answer is 
exceedingly diversified and complicated, when 
we take into account the lowest and highest 
and all intervening forms of faith. Still in 
this variety runs a common thought. Is the 
creator of the world outside or inside of it? 
And is the creative act personal or impersonal? 
And- is it capricious or rational? Here again we 
we shall do well to mark the process if we would 
escape the contradictions which are involved in 
the present subject. 

(a) God's Transcendence is the most direct 
and immediate way of conceiving Him. He is 
outside of the world which he creates by the fiat 
of his Will. Moreover the creation of the All 
depends entirely upon his pleasure, his caprice. 
He was the perfect and self-sufficient from the 
start, without the world or without creating any- 
thing. He is not pure self-activity, but rather 
self -contemplation (noesis noeseos). And still 
he creates the world and Man who are quite ex- 
ternal to his process. Man is the poor finite 



RELIGIOUS SENTIMENT— UNIVERSAL. 327 

creature, a worm in the sight of God, yet made 
in the divine image. 

The difficulties which beset the conception of 
God's Transcendence causes a protest both of 
Thought and Feeling. If He is so completely 
outside the world, then He is limited by it, and 
becomes finite. Hence the opposite doctrine. 

(b) God's Immanence becomes at times the 
prevailing conception of Him. It is the view 
that dominates most of the thinkers and scientists 
of the present age. It is essentially the basis of 
all kinds of Pantheism from the ancient Hindoo 
form to recent monism. God becomes one with 
the world and loses his distinct personal charac- 
ter. Or he may be divided into many persons 
who appear with consciousness, which, however, 
is to be re-absorbed into the one above con- 
sciousness (Plotinus). Or He may be regarded 
as the one Substance without Intellect and Will 
(Spinoza). Thus, however, there is no psychi- 
cal process in God, he is not Ego which is a mere 
appearance, a mode of Substance. Such is the 
general result of the pantheistic view: the ex- 
tinction of the Self in God and man. 

In such a conception great difficulties arise. 
Immanence finitizes God by putting Self outside 
of Him as Transcendence finitized God by put- 
ting the world outside of Him. It is evident 
that both Transcendence and Immanence are 
two phases or stages of one complete conception 



328 FEELING — ABSOL UTE. 

of God which beholds Him as the universal 
process embracing both. 

(c) This is what we have to designate by a 
new name, the Pampsychosis, which has the pro- 
cess of God, World and Man : of God as trans- 
cendent and creating ; of the World as His crea- 
tion and immanently containing Him; and also 
of Man, the Ego who has to re-create Him creating 
the All. Both the preceding views really leave 
out the third stage of the cycle of the Universe, 
namely Man, the created who is to recreate the 
All and thus unite creator and creature in one 
process of the Absolute. Such is the Pampsy- 
chosis, which puts me inside the process of the 
Universe which both Transcendence and Imma- 
nence were inclined to leave outside. 

2. The breach. — Having thus taken up the 
human Ego into the process of the All, we must 
now add the other side, the negative one: it can 
refuse to perform its part of the process, it can 
stand out asrainst God and the Religious Senti- 
ment. Being free, as God is free, the Ego can 
use its freedom by destroying the harmony of the 
Universe in deed, and by denying it in thought. 
Man, the created, is a part of Nature, but that 
part which can overcome its separation and return 
to God, completing the grand cycle of the Uni- 
verse. On the other hand he can stay with 
Nature and decline his universal function assert- 
ing the purely individual side of his existence, 



BELIQIOUS SENTIMENT— UNIVEBSAL. 329 

vith which his birth into Nature has endowed 
him. He can refuse the return and thereby 
break the round of the All, at least as far as he 
is concerned. Man is the turning-point at which 
Nature remains in separation from its divine 
source or is restored to the same. 
- At this point of division between Man and God 
rise up the strongest Feelings of which the 
human soul is capable. It is the grand breach 
between creator and creature, giving origin to 
internal struggles which shake the Universe. 

or? 

The absolute Process stimulates the Ego to a 
harmony with itself, but the latter resists and 
seeks to be for itself. And yet from this pro- 
foundest of estrangements Religion has made a 
way of return and restoration. This we may 
briefly note, as it is and always has been a con- 
trolling part of Religious Sentiment. 

(a) That which is called Wrong, Sin, Evil 
reaches back ultimately to a Feeling of defiance 
of the providential order, which is the process of 
the All. The Ego in its negative state refuses 
compliance, and may assail the divine supremacy. 
All the passions of individualism, Pride, Hate, 
Anger, may be directed against the Supreme 
Person as well as against a human Self. One 
thinks that the Pessimism which regards this 
world of ours as the worst of all possible worlds, 
is the deepest abyss of spiritual estrangement 
and utters the Feeling of strongest hatred for 



330 FEELING — ABSOL UTE. 

the Process of the Universe. The pessimist has 
dug a new circle in Dante's Inferno and put him- 
self into it, far down toward the bottom, pos- 
sibly among " the violent toward God." 

(b) Such a Feeling has a tendency to nag it- 
self to death. There can be no rest for it till 
the Nirvana. Hence it begins to feel its own 
negativity, its own slow-consuming fire. A con- 
viction rises that such an attitude is not only 
destructive, but self-destructive, and this convic- 
tion also has its element of Feeling which smaws 
back at the soul (remorse), bringing home to it 
its own self-negation. 

At this stage is found a vast variety of Feel- 
ings which must be deemed religious, such as 
tribulation, heart's sorrow, contrition. The 
Scriptures express this agony with vivid and har- 
rowing metaphors which for certain cases can 
hardly be too strong. The process of Eepent- 
ance in its various stages becomes often an 
immense generating reservoir of Religious Sen- 
timents which we need not follow out in the 
present connection. 

(c) The positive outcome is a transformation of 
the Self, and with it necessarily a transformation 
of Feeling, which now becomes that of harmony 
with order of the Universe. The Self as limit- 
transcending must master its own negative con- 
dition and reconcile itself with the process of the 
All against which it formerly stood out. The 



EELIGIOUS SENTIMENT— UNIVERSAL. 331 

result is the positive Religious Sentiment, that of 
reconciliation with God, as contrasted with the 
foregoing negative Religious Sentiment. 

But this is not merely an individual matter. 
The return of the estranged Ego to the divine 
fountain-head rounds out the grand cycle of the 
Universe — which fact also reflects itself in re- 
ligious Feeling. 

3. The Return to God. — Such is the state- 
ment often made concerning the end and aim of 
Religion: to bring man back to God. This pre- 
supposes that by the divine act of creation man 
has been separated, ejected, and made alien by 
his Creator. Thus man is a part of Nature, or 
the created ; but he is also to reach out of the 
created back to the creating, and interlink the 
disrupted ring of the All. 

Nature we may regard as the emanation of 
God, His overflow into something different from 
Himself. Man shares in this difference in so far 
as he belongs to Nature, and has a body. But 
his function is to change emanation into restora- 
tion ; he is to turn back to the divine source, and 
his Ego is the turning-point of the Universe. 
We may express the same thought thus : with- 
out the Psychosis the Parapsychosis would never 
get back to itself, and complete its cycle of God, 
Nature, and Man. 

In this way we grasp the place of Man in the 
Universe, giving him his axial position in the 



332 FEELING — ABSOL UTE. 

process of the Absolute. He must thereby 
come to feel his infinite value ; without him there 
could be no process of the All. 

(a) We may conceive the return to God to 
bean immediate one; the individual returns to 
a transcendent God in Heaven, in whose blessed- 
ness he participates after death with many a 
foretaste of bliss in this life. Religious Feel- 
ings of untold strength have clustered around 
this view, giving comfort and sustaining power 
against suffering down the ages to milliards of 
human beings. 

Or the Ego may be conceived to be re-absorbed 
in God pantheistically, and thus the separation 
involved in all individuality is canceled. In this 
life such a state might be temporarily reached 
through ecstasy, according to theNeo Platonists. 

It is evident that each of these Returns is but 
to a part or stage of the total process of the 
Absolute. Hence the following: — 

(5) The Return is now conceived to be to 
God as the complete movement of the Universe, 
as both transcendent and immanent, or as the 
Pampsychosis. The ordinary formula of the 
grand Totality, God, Nature, Man, implies a 
transcendent deity as first, from whom Nature 
and then Man are separated. Thus, however, 
God is finitized, with the world as such outside 
of Him. But as truly universal he must be the 



RELIGIOUS SENTIMENT — UNIVERSAL. 333 

total process of the Universe, which by way of 

distinction we call the Parapsychosis. 

With this thought a new Feeling of the har- 
es o 

mony of the All enters the Soul, being relieved 
of the contradiction between Transcendence and 
Immanence, which causes a profound dissonance, 
not only in the thinking mind, but also in 
Religious Feeling, 

(c) The return to God is not completed in the 
last stage, in which the Ego feels or grasps the 
Parapsychosis or the Universe as process. I am 
not only to take up the divine movement of the 
All, but also to take up myself reproducing this 
movement. That is, I am to include myself in 
my own universal act, and not stand outside of 
it, looking at it so to speak. For it is I who 
am functioning this process of the Absolute, 
and I must feel myself as a link in the chain. 

Religious Sentiment now feels God creating 
man who recreates God creative. Let each of 
these words be duly weighed. Thus the Psy- 
chosis (my Ego) feels its place in the eternal 
process of the Universe, or in the Parapsychosis. 
Religious Sentiment has herein attained its 
height. The Pampsychosis or the divine Total- 
ity (God, Nature, Man) stirs the Ego as Feel- 
ing to take up this Divine Totality as the process 
of the Universe, to recreate it, and to live its life. 
Such is the ultimate training of the heart. We 
are not only to dwell in harmony with God, but 



334 FEELING — ABSOL UTE. 

but we, each individual, are to help recreate Hiin 
who has created us. 

But there is a still more personal attainment 
in the foregoing process ; it is a renewal of the 
Self, a daily regeneration of the Ego. We 
recreate ourselves, make ourselves over by re- 
creating our Creator. A perpetual rejuvenes- 
cence of Selfhood is won by this intimate daily 
communion with its source, the process of the 
All-Self. 

Such is the Sentiment of Universal Eeligion 
in its supreme attainment. I in my highest 
worth, in my strongest individuality, am to re- 
create perpetually the Creater who created me, 
and thus am to be perpetually recreated myself. 
The process of creation spiritually must never 
stop, my Ego is pure self -activity, which it 
inherits from its Creator the Universe, the All- 
Ego, whose process must ever be the re-creating 
one; and I as Psychosis, am always re-creating it 
as Parapsychosis. Thus the universal Religious 
Sentiment has risen to what we may call the 
Sentiment of the Painpsychosis. 

Another great phenomenon of Religious Senti- 
ment in the past is that of Religious Bibles, 
which have usually been produced by the Re- 
ligious Genius, and have remained the great pro- 
moters and preservers of instituted Religions. 
After the death of their authors they remain and 
bring the believing people into harmony with their 



RELIGIOUS SENTIMENT— UNIVERSAL. 335 

conception of God, becoming in their turn the 
center of a vast and very active body of Religious 
Sentiment. 

And yet the fact remains which came strik- 
ingly to light in negative Religious Sentiment ; 
the individual can refuse to dwell in harmony 
with God ; my Ego can hold aloof from the posi- 
tive process of the All-Ego, declining to make 
the grand Return, and rejecting its restorative 
power. The ability to do thus lies in my Will. 
I can take sides, and go one way or the other; I 
am free, as the saying runs, to do or not to do. 
This Freedom, implicit though secretly active in 
the feeling Ego, must now be made explicit, and 
be looked at it as in itself. 

Already the Feeling of Freedom has been 
noticed under the head of All-Feeling as elemen- 
tal (see p. 212). ' The conscious Ego as product 
of the free Universe, must also be free internally, 
and thus manifest Will, which is the power of 
self-separating within itself and of uttering itself 
in the object. This elemental Feeling of Free- 
dom is now to be organized, and thereafter to 
become the source of a new set of Feelings, 
which are still absolute, not as religious but as 
practical. The individual Ego is not simply 
moved by the Absolute to feel the All-Ego im- 
mediately and rest there (as it were, in the bosom 
of God), but also to make it real in conduct and 
in institutions. This is what comes next. 



SECTION SECOND. — PRACTICAL SENTI- 
MENT. 

We must again conceive of an All-Ego having 
Feeling, Will, and Intellect, each of which has 
its manifestation in Absolute Sentiment. That 
is, one of these activities is dominantly present 
as the Determinant, though the other two are 
by no means absent or even quiescent. The All- 
Ego organized or the Absolute stimulates the re- 
ft o 

cipient Ego to a Feeling of oneness with itself — 
which oneness is now to be attained through 
Will (not through Feeling merely, as in the 
previous stage of Eeligion). We call this sphere 
practical {praxis, doing) as it drives forward to 
the Deed out of Feeling. Accordingly I am pri- 
marily stirred to the Feeling of Will (practical) 
by the All-Ego as Will, or more completely 
(336) 



PRACTICAL SENTIMENT. 337 

stated, by the All-willing All. This primordial 
practical Feeling (that of Will) is the first Feel- 
ing of Freedom, not yet strictly the Sentiment 
of Freedom. 

Taking up the general proposition that Senti- 
ment is the Feeling of the All or of the Universe 
organized, we pass from its first or immediate 
form (religious) to its second or separative form 
corresponding to that of Will. This Sentiment 

embraces the large area of Feeling known as the 

. i 

Sentiments of Freedom. What a part it has 

played in the History of World, the records of 
the Past tell very fully. We are still stirred by 
the account of the struggle for liberty on part 
of the Athenians against the Orient. This Feel- 
ing lies at the root of Universal History, which 
has been the movement into a more complete 
Freedom. Endowed with Will man has this 
Practical Sentiment as his original endowment 
for Freedom, the end and fulfillment of Will 
being Freedom. The mere Feeling of Freedom 
is often called an instinct, and so it is, being also 
unconscious in the Human Race, and even in 
animals it is found. 

The first matter, then, is to grasp the univer- 
sal Will, or the Will of the Universe. Psychi- 
cally the All-Ego is (as Ego) self-separating 
within itself, and externalizes itself as its own 
other, or object, which is still itself. Such is 
the movement of the All in its freedom. By a 

22 



338 ABSOLUTE FEELING. 

direct glance we can see that the Universe must 
be free, as there is nothing outside of it to de- 
termine it, otherwise it would not be the Uni- 
verse. It must be self-determined, its very ne- 
cessity is its freedom. Conceived as Will, the 
Universe has to divide its own Self and yet come 
back to that same Self in such a division. Its 
activity must, therefore, be an eternal process, 
cyclical, that of the All-Ego. 

Now just this process is also that of the human, 
recipient, finite Ego, created by the All-Ego, 
the child of the Universe. This Ego of mine 
has also for its primordial heritage the Feeling of 
Freedom as my own, or as subjective, which is 
verily my endowment from my father, the All- 
Ego. Every conscious act of mine has in it the 
Feeling of Freedom, self-separating and then 
self-returning within itself, like the Universe. In 
this sense I am universal, having such a process 
within me, as my consciousness. (See preceding 
pp. 113-5, 132-4.) From this point of view I 
am born free, subjectively not objectively free ; 
objective freedom I am to get through myself 
by making institutions. In my conscious Self 
and in its free process as Will lies the germ of 
all actualized freedom ; having consciousness 
inside, I am to make my world free outside. 
Such a great work, nothing less than the build- 
ing of man's institutions, unfolds out of human 
consciousness with its Feelinsf of Freedom. And 



PEACTICAL SENTIMENT. 339 

these institutions will in their turn beget new 
Feelings, all of which spring primordially from 
this inner Free-Will of consciousness. 

But in order to produce the institutional world 
of Freedom from this mere aspiration or Feel- 
ing of Freedom, the Genius must again appear, 
endowed with his divinely creative power in this 
field. Of him we shall again speak. 

Freedom may then be deemed the ultimate 
purpose, the moving end of the Universe as Will, 
or as active, as process purely. My most insig- 
nificant deed carries out and reflects the All-Will, 
which is really the final design of every move- 
ment of man and even of the animal. Such a 
movement in itself is free or is self -moving, and 
usually struggles for greater Freedom. 

In the present sphere we have to grasp two 
Wills, that of the Universe and that of the indi- 
vidual, co-operating to produce a Feeling, this 
Practical Sentiment. The All-Ego as Will, or 
the All-willing All (omnipotence) stirs the 
human Ego to feel it as Will. As conscious I 
feel Will, yea, the All-Will, which is my primal 
Feeling of Freedom. 

We may note a separation, and to a certain 
degree an opposition between Religious and 
Practical Sentiment. The All-feeling Ego 
stimulates the recipient Ego to be one with itself 
as the Feeling of All. But the All-willing Ego 
stimulates in the recipient Ego the Feeling of 



340 ABSOLUTE FEELING. 

Will, of Freedom, against even the All as Deter- 
minant. Religious Sentiment makes the recip- 
ient Ego submissive, yielding to the All in 'Feel- 
ing. But Practical Sentiment has its root in the 
Ego as endowed with Freedom, with the very 
Freedom of the All. So the Ego having received 
such a gift, must feel self-determining, self- 
assertive even against the donor. 

Still in Practical Sentiment we shall find the 
same general movement which belongs to Abso- 
lute Feeling in all its stages: (I) the Process 
of Practical Sentiment; (II) its particularization 
in Moral Sentiment; (III) finally it will be made 
universal in Institutional Sentiment. The whole 
sphere may be regarded as an unfolding of the 
Feeling of Freedom. 

I. The Process of Practical Sentiment. — 
The Sentiment of Freedom is what is here called 
practical; active Feeling or the Feeling of action 
means that the Ego has internally at least the 
capacity to act. Indeed the Ego is activity itself 
and must act in order to be ; such is its primal 
Freedom. Not stagnant, not crystallized, but 
ever moving and self-moving ; thus it is the child 
of the All-Ego, which is eternally process or 
Will. My Ego can never stop without passing 
into non-existence. This is its heritage from its 
Creator, who has made it like unto Himself. 
The Universe is free and man as universal has 
primarily the Feeling of Freedom. 



PBAGTICAL SENTIMENT — PROCESS. 341 

Thus we seek to bring before ourselves that 
original, spontaneous Freedom which belongs to 
the soul itself antecedent to moral and institutional 
forms of liberty, that is, before it realizes itself 
in Morals or actualizes itself in Institutions. The 
Ego is primordiallj free, has an inner Freedom 
of its own. Ere it can be free in personal con- 
duct, or make a free world for its own security, 
it must be psychically free. Under the most 
galling despotism the Ego can have its own in- 
ternal Freedom, or as the Stoic said, can be free 
in chains. But it may have to suppress Free- 
dom in the deed and do without the same in the 
government. 

In some such manner we seek to grasp the 
Sentiment of Freedom as purely psychical, the 
original endowment of Free-Will which seems 
to be given by nature itself. Still we have to 
ask whence it came . Undoubtedly it has evolved 
and is still evolving ; it is working out its own 
salvation. But whence this power of self-evo- 
lution? Here we have to invoke the creative 
process of the Universe which is the first 
Freedom and is generative of all other mani- 
festations of Freedom. The Pampsychosis is 
absolute Free-Will and so must create Free-Will 
in order to be itself. The Sentiment of Freedom 
as psychical is a reflection of its origin as pam- 
psychical. If God is free, He must make man 
free or give up His divinity. 



342 ABSOLUTE FEELING-. 

The Sentiment of Freedom as psychical will 
also have its process (like the Universe) whose 
main stages we may note by way of explanatory 
preface to what follows. It is well known that 
men have very diverse conceptions about Free- 
dom ; in fact Freedom itself is a changeful, 
diversified thing. The different historic ages 
give different definitions of Freedom. Prob- 
ably Time will continue to evolve our free 
inheritance. 

Of this inner or psychical Freedom the follow- 
ing forms are to be looked at with care in order 
to understand fully the present sphere. 

(a) There is first the spontaneous Freedom of 
the Ego, its primal Freedom, which can also be 
named capricious, as having no motive or con- 
tent but itself. The earliest consciousness of 
the free Self is that simple subjective activity of 
the Will which knows as yet no limit within it- 
self. It acts of itself, it cannot yet accept any 
determination but its own, is without rule or law. 
Such is the primordial free-acting individual, 
showing the original power of initiative in every 
Ego, which thus is able to make itself a center of 
deeds. We call it caprice or capricious Freedom, 
the germ of all higher forms of Freedom, which 
develop out of it through the addition of external 
materials of growth. 

To recognize this germ is a very important 
point in education, but it must be recognized as 



PBACTICAL SENTIMENT— PEOCESS. 343 

the germ. It is to be unfolded into and filled with 
the moral and institutional ere it become truly free. 
The child is largely a creature of caprice, which 
is but the possibility or the condition of rational 
Freedom. The main duty of education is to 
train this capricious Freedom into a Freedom 
through law and institution. It is a o-reat rnis- 
take of some recent educators to think that we 
must go back to the caprice of the child and be 
guided by it in building a system of education. 

Still this first spontaneity of the human Self is 
by no means to be ignored or even rudely sup- 
pressed. It is, indeed, the original Freedom of 
man which conditions all other forms of its 
development. In a profound sense it is the God- 
given, yet this gift of God must be made over by 
man, else he is not free. Freedom is given to 
man that he may make himself free. 

(5) But Freedom finds limits, hence we have 
determined Freedom. The twofold and indeed 
contradictory nature of this expression is what 
our reader must first grasp. In the stage of 
psychical Freedom which we are now consider- 
ing the Ego is moved to be self-moved, is "de- 
termined to be self-determined or free. Your 
body has self-movement: when you dodge a 
stone thrown at you, you move yourself through 
an external cause or determinant. An object 
which has no power of self-movement, like a 
piece of wood could not be so influenced. This 



344 ABSOl UTE FEELING. 

is an outer cause, but there are also inner causes. 
For instance, my desire for an apple moves me 
to a self -movement, namely to extend my hand. 
Still more complex is my choice between two or 
more motives for action. 

In all these cases we see our first unconditioned 
Freedom or Caprice is conditioned or determined 
by something outside of itself. This is the 
sphere of what is known as Determinism. It is 
in this sphere that there arises the much-dis- 
cussed question: Is man a free agent? Or is he 
always determined by some impulse, desire, or 
motive? The answer, if we confine our view of 
Freedom to the present sphere, can only be that 
man is both, he is moved to be self -moved or is 
determined to be self-determined. Hence both 
Determinist and the Libertarian may prove their 
distinctive points, but each cannot disprove the 
position of his opponent. 

But there is another sphere of Freedom in 
which it is possible to escape from this dualistic 
see-saw. 

(c) This we shall call in contrast with the last, 
self-determined Freedom. The Sentiment of 
Freedom as psychical reaches its culmination in 
the fact that man is to make an outer world in 
order to be wholly free, not only subjectively 
but also objectively free. In the preceding 
sphere he had a determined Freedom ; but his 
instinct for complete Freedom impels him forth 



PBACTWAL SENTIMENT — PBOCESS. 345 

to that which determines him and which he 
is to transform into a means of Freedom. For 
instance, before man lies the vast Ocean which 
he cannot cross, and which, therefore, puts a 
limit upon his Freedom. He proceeds to build a 
raft (like Ulysses) or finally a steamboat (like 
Fulton) in order to overcome this obstacle to his 
Free- Will. In the final view every blow struck 
by a workman in making and putting together a 
locomotive is a blow for Freedom in the supreme 
sense. That is, his Free- Will in his work is will- 
ing Freedom, is transmuting material nature into 
an implement of Freedom for man, who thereby 
is able to transcend greatly the limitation through 
Space and also Time. The Sentiment of Free- 
dom underlies the colossal industrial develop- 
ment of our age, which is seeking the trans- 
formation of the physical world into the habi- 
tation of the free man. Of course other ends 
play in, such as the making of money and the 
acquisition of power. But ultimately it is the 
Sentiment of Freedom which drives the human 
being to free himself from the trammels of 
external nature. 

If we wish to express the present fact psychi- 
cally, we can formulate it as follows: The Free 
Will ©f man wills Free- Will, has itself as its own 
end, motive, content. Man reaches true Free- 
Will only when he wills Free Will. Or we may 
also say he determines himself to be self-deter- 



346 ABSOL UTE FEELING. 

mined. Every Marathonian soldier went out to 
fight against the Persian for Freedom, his Free 
Will willed Freedom, while his enemy's Free- 
Will (for the Persian doubtless acted freely) 
willed slavery. So during the Revolutionary 
War, our fathers determined themselves to be 
self-determined, their free activity had freedom 
as its content. This was their persistent Senti- 
ment of Freedom, not a transitory Caprice of 
Freedom, which Sentiment would be likely to 
vanish at the first serious obstacle. 

But man is not only to transform physical 
nature into a realm of Freedom ; he is also to 
construct an entirely new world of Freedom 
through Law and Institutions. In these the 
Sentiment of Freedom finds its highest realiza- 
tion; it is no longer a subjective Caprice, as we 
saw it at the start, but has evolved an objective 
Order whose purpose is to secure Freedom. 
Having thus realized itself, the Sentiment of 
Freedom as psychical and subjective has reached 
its conclusion. It has manifested its great pur- 
pose, which is in the widest sense of the word to 
make man ethical. But this cannot be done 
without an order or process which is briefly in- 
dicated as follows. 

1. The Ethical Genius. — The creative man 
again appears, rising up from the mass of hu- 
manity, all of whom have the foregoing primor- 
dial Sentiment of Freedom, since they possess 



PRACTICAL SENTIMENT— PROCESS. 347 

Wills. But the Genius organizes this Sentiment, 
so that it is a new objective order in the World, 
a moral or institutional system whose great end 
is to make Freedom real, and to safeguard it 
against its foes. This system in turn becomes 
the source of Sentiment, which has likewise its 
absolute character, being derived from a form of 
Freedom organized. 

In the Orient the Ethical and the Religious 
Genius is usually one and the same man, as we 
see in the case of Moses, of Zoroaster, and 
Buddha. But in Europe the two are quite differ- 
entiated, as in the example of Socrates, who 
cannot be deemed the founder of a Religion, 
though he makes an epoch in the development of 
Morals. 

Under the head of Ethical Genius we class two 
different kinds of men, the Moral and the Insti- 
tutional. The strictly Moral Genius is he who 
unfolds the Moral Law for the individual, the 
latter taking it for guidance in conduct. The 
Institutional Genius is the man who makes the 
objective Law over all, in the State for instance. 
Plato and Aristotle had both elements, moral 
and institutional, while Epicurus and Zeno seem 
to have developed the moral spirit, each in his 
own way. 

2. The Ethical Order. — The Sentiment of 
Freedom is to be organized into an Ethical 
Order that it may exist and do its work in the 



348 ABSOLUTE FEELING. 

world. The mere subjective Feeling of Free- 
dom is indeed the germ, and yet but a germ 
which is to be unfolded. It springs from the 
All-Ego as Will, which cannot be hindered or 
determined by anything outside of itself. . Con- 
scious man, created of the All-Ego, must like- 
wise have Will, or the self-determining act of 
the Ego within, which, however, is to become 
an object, an entity in the world. Thus natural 
Freedom is ethicised, filled with the All-Ego (its 
original) ordered. This, as before stated, is the 
work of the Ethical Genius. 

The moral life and the institutional life are 
now possible, having their presupposition in the 
psychical element already given — that of Free- 
dom. 

3. The Recipients. — These are the people, the 
mass of Egos, who are also born with the Feel- 
ing of Freedom, but are not able of themselves 
to rise into an ordered Freedom either inner 
(moral) or outer (institutional). Hence they are 
to be brought into participation with the Divine 
Will not only immediately, but also mediately 
through the Ethical World of Morals and Insti- 
tutions. Every man is to be ethicised, yea 
every deed of every man. The Sentiment of 
Freedom in this way gets to have a universal 
content, that of the Universe or All-Ego as Will 
organized by the Genius, whose work is thereby 



PRACTICAL SENTIMENT — MOB AL. 349 

not simply for himself, but also for his people 
or race. 

II. Practical Sentiment Particularized. — 
That is, the Sentiment of Freedom ordered is 
to be made particular in each individual and is 
to determine his conduct. The All-Ego organized 
as Will universal is to be taken up by the par- 
ticular Ego which is thereby moralized. The 
Moral Sentiment is, accordingly, God or the 
Universe in the feeling individual, who acts 
universally in his relations to others. 

Such is the Sentiment of Freedom as moral, 
or what is often called the Moral Sentiment, 
whose nature has always attracted much atten- 
tion. How shall we formulate it so that we 
may really get at it? And what is its origin? 
It too has been often called the God-given ; spe- 
cially the Moral Conscience has been identified 
with the voice of God Himself. 

Free-Will certainly plays an important part in 
this field, or at least a supposed Free-Will, since 
Herbert Spencer and many others deem Free- 
Will a delusion. Still in every moral act there 
is an immediate Feeling of Freedom that most 
men will not allow to be sophisticated out of 
themselves by the cunning of the philosopher. 
The Sentiment is there, and is to be accounted 
for, and rather the shallowest way of account- 
ing for it is to brand it as a delusion. Psychol- 
ogy teaches that the man who sees so much 



350 ABSOLUTE FEELING. 

delusion in others, is apt to have a large fragment 
of it himself. 

The Moral Will rests upon the psychical idea of 
Freedom which it is to realize in conduct. Life 
is to be moralized through and through, in its 
great and its small activities, by an ideal end, 
which is the realization of a complete Free- Will 
in the personal career. What is this complete 
Free-Will which hovers before the moral doer? 
It is the Freedom of the Universe, of the Absolute 
Process of Spirit. The human individual Ego is 
to have as ideal end in conduct the Universe 
which is the original divine Freedom. The 
Psychosis is to realize on its personal side the 
Parapsychosis, which created it and gave it a 
moral character. My Moral Sentiment is ulti- 
mately the Feeling that I can and ought to in- 
corporate in my doing the great Totality, though 
I in my Freedom, can refuse to do so. 

Such is the attainment of Virtue, and the 
development of the completely moralized man. 
Still even he does not wholly get rid of the sep- 
aration, the two Selves are present and persist- 
ently active in his moral consciousness. He is 
the finite, not the infinite; he is the created Ego 
who is to realize the process of the Absolute 
Ego ; he is not and never can be that Absolute 
Ego. Thus the Moral Sentiment must always 
recognize the chasm between the two Selves, and 
feel that the Ideal when realized is no longer 



PRACTICAL SENTIMENT — MORAL. 351 

ideal. God is after all not exactly man, though 
the latter recreates Him in Feeling, Will, and 
Thought. We may say, however, that the Uni- 
verse is not truly moralized till man has done the 
work. We can add that man is to realize in 
himself God's Freedom, in order to make the 
Universe objectively free. Thts we hold to be 
the ultimate purpose and aim of the Moral Ego. 
1. The Moral Consciousness. — The basic fact 
of the Moral Consciousness is the two Egos, the 
finite and the infinite, and their interaction 
through the Will. When I say I ought, there 
are suggested two Selves, one of which may be 
called my real Self, the other my ideal Self, one 
of which I am now and here, the other of which 
I am not, but would be if I truly realized my ideal 
Self in my daily existence. Such is the twofold- 
ness which gives rise to the Moral Sentiment, the 
Feeling of an eternal ideal Self to which I must 
strive to make my real Self conform in all the 
details of iife. There is no exception, even the 
most trivial of my practical concerns are to 
be moralized, for every act of Will has in it the 
double character before mentioned. Will is 
naturally, that is psychically, free, and Freedom 
is the own gift of the Universe, of its very pro- 
cess. Every act of mine has in it both myself 
and the All. My Will is there, but my Will 
bears the stamp of the one great Totality which 
is free. 



352 ABSOLUTE FEELING. 

To go to my dinner at a certain time, to go 
down this street or the other, to buy a pin or 
not are usually deemed acts morally indifferent, 
and they may be; but the Moral Sentiment in 
its universality demands that every act, however 
small, share in the Moral Ideal or be left undone. 
If it cannot be moralized, or be made conducive 
to the realization of Free-Will, let it be dropped. 
The non-moral element is to be eliminated from 
human life; not only the positively immoral, but 
the indifferently non-moral belongs not in the 
Moral Universe and hence not in the Soul which 
is 'moral . 

2. Moral Ends. — The Moral Sentiment has 
called forth many theories to account for itself. 
Whence comes that oughtness which so imperi- 
ously speaks down to my isness? I am obligated 
to obey its behest, but if I disobey (which I can in 
my freedom) there is a peculiar, but very effec- 
tive punishment. There is the law, the tribunal, 
the judge, the culprit, the decision, the penalty; 
the whole process of an inner Judicature takes 
place within my Self. It often proceeds in 
direct opposition to my wish; whence its author- 
ity? The problem is often stated as a search 
for the Ground of Moral Obligation, a hunt for 
the source of that power which imposes upon 
me Duty, endows me with a Conscience, com- 
mands me with its categorical Imperative more 
coercive and sometimes more crushing than any 



PRACTICAL SENTIMENT— MORAL. 353 

external edict of king or emperor. It is a phe- 
nomenon which thinking men have been curious 
about and have speculated upon, especially since 
the time of the old Greeks. 

It is evident that the source of Duty, or of 
Moral Obligation, and therewith of the Moral 
Sentiment, is the great object to be attained, to 
be known and formulated in the Science of 
Ethics. Such is that ideal End which we seek 
to realize by moral conduct. What shall it be 
declared to be? 

One of the first ends which man finds himself 
pursuing is Pleasure. But the great difficulty 
with this end is that it does not moralize life, it 
is not an ideal End ; it is not really universal but 
is very particular, since one man's Pleasure is 
likely to be different from that of another. A 
variation of the Hedonistic Theory affirms that 
Happiness, and then that the greatest Happiness 
of the greatest number are the right formulas 
for moralizing human conduct. But these also 
show an insufficiency, and even the Theory of Be- 
nevolence will not adequately account for the 
Moral Sentiment in its origin. 

There is no doubt that all these Moral Ends 
have a certain particular validity, each in its 
limited sphere. But Moral Sentiment must have 
a universal content, being itself a product of the 
All-Ego though confined to the individual. 

3. The Universal Moral End. — The Moral 

23 



354 ABSOLUTE FEELING. 

Sentiment is stirred by the Universe, otherwise 
it could not be rightly called universal. There 
comes the Feeling of oneness with the All and 
its process, which give rise to every form of Ab- 
solute Feeling. The moral consciousness hears 
this All commanding it as individual. The two 
Selves, the finite and the infinite, are now in the 
relation of lawgiver and subject. 

But we are not to think that every Ego can be 
its own moral lawgiver. Here the Genius must 
appear in person and formulate for his people 
just this moral Law. The Decalogue was an 
early code of this kind, and shows the process. 
Moses was the lawgiver of the Hebrews, the ten 
commandments he received from God, who did 
not give them directly to each individual of the 
people. It is true that each individual had po- 
tentially the Law within him, his Ego was itself 
sprung of the Absolute Ego and bore its im- 
press. Still the intermediate Genius was re- 
quired who could formulate the Divine Will and 
thus make it possible for every man to share in 
the Universal. 

The early Greek had a similar process, since it 
is said that the Delphic Oracle gave to certain 
lawgivers their codes. But Socrates separated 
the inner Law from the outer, and thus unfolded 
the distinction between the moral and institu- 
tional, which were not differentiated by the early 
lawgivers. In fact the life and death of Socrates 



PBACTICAL SENTIMENT— INSTITUTIONAL. 355 

manifest the conflict which may arise between 
the Law of Conscience and the Law of the 
State. 

It is a great thing for man, the finite individ- 
ual, to realize Freedom coming from the infinite 
Ego. Thus he becomes a kind of a God on 
Earth. Still this inner freedom of the moral 
Sentiment is to be made objective, actual, truly 
universal. 

III. Practical Sentiment Universalized. — 
If in the previous stage the Sentiment of Free- 
dom was particularized, now it is to be universal- 
ized, rising from its subjective or moral order, to 
its objective or institutional order. It is true 
that the universal element is in both stages, but 
the first shows it in the individual Ego, while the 
second shows it existent in the world, where it 
stands forth in its own right. Hence in Institu- 
tions Practical Sentiment is truly universalized ; 
Free- Will becomes objective and universal, mak- 
ing a new Universe of Freedom for securing it- 
self. All men are associated in the institutional 
world which the Genius establishes or helps to 
establish, being driven to such a work by the 
Sentiment of Freedom. This Sentiment, being 
objectified and organized in Institutions, makes 
thereby a new source of itself, which permeates 
and unites the multitude, the people. 

An institutional Sentiment we find existent 
and very powerful in the present sphere of Free- 



356 ABSOLUTE FEELING. 

dom, for Institutions have as their ultimate pur- 
pose the securing of man's Free-Will. Our 
Feeliugs are stirred by Family, State, Church in 
a unique way and to a high degree of intensity. 
Thus we have an institutional Determinant rous- 
ing in us a distinct kind of Feelina; which is des- 
ignated institutional Sentiment. Patriotism is 
such a Sentiment and it moves men to offer life 
for country. There is a Sentiment for Church 
which is very distinct from the religious Senti- 
ment as such. Indeed the ecclesiastical and the 
religious Sentiments may be antagonistic and 
seek to put down each other. 

In this connection it is well to mark the differ- 
ent usage of two words related and sometimes 
employed as synonyms, realized and actualized. 
The Moral Will realizes Freedom in individual 
conduct directly ; the Institutional Will actualizes 
Freedom in and through Institutions. The Insti- 
tutional man is, therefore, different from the 
Moral man. The latter takes up and is ruled by 
the Parapsychosis immediately; the former is 
determined by it mediately, through Institutions, 
which are social forms, or products of associated 
man. The Universe (or the All-Ego) with its 
process working through a society of some kind 
is what stirs the Institutional Sentiment. An 
Institution is Will actualized, existent in the 
world, whose end is to secure Freedom. Thus 
Institutional Sentiment is a Sentiment of Free- 



PRACTICAL SENTIMENT-INSTITUTIONAL. 357 

doin, not immediate or psychical, not moral with 
an inner law, but institutional with an outer law 
becoming inner not in one soul but in many souls 
associated together and forming one nation or 
one faith. 

1. Institutional Consciousness. — Every man 
feels the oneness of his people or of his race. 
This is the social, or better the institutional con- 
sciousness (or Feeling) out of which Institutions 
spring. We may call it the inborn sense of 
society, of men associating together for the great 
ultimate end of securing their Freedom. The 
individual finds that he can become free not 
through himself alone, but through others who 
along with him will his Free-Will. Such a 
society of Egos organizes itself and becomes an 
Institution. 

Undoubtedly such an inborn tendency to 
association in the individual is a product of the 
Pampsychosis which, creating the Ego and en- 
dowing the same with its own process, gives to it 
the power of self -evolution, of rising above the 
finite limits of nature toward the All. So the 
individual creates a greater Self in Institutions, 
combining many Selves into a society which 
unites them. 

Every born person has accordingly this insti- 
tutional consciousness, which, the germ of Free- 
dom being given, starts on a long career of 
evolution, manifesting itself in various institu- 



358 ABSOLUTE FEELING. 

tional forms. Aristotle says that man is a " po- 
litical animal," which we may interpret in its uni- 
versal sense as " an institution-making animal," 
making not only the State (political Institution), 
but many other Institutions. 

2 . Particular Institutions. — With the develop- 
ment of man Institutions become differentiated 
and diversified. Association reveals itself as the 
common fact of human activity, man turns or- 
ganizer of societies, builds them great and small 
by the thousand. Indeed the greatness of man 
is now tested by his ability to associate men for 
a great purpose. The individual is fast ap- 
proaching the stage where he will do no impor- 
tant thing alone, but organize a society for doing 
it. The chief function of man will be to organ- 
ize men. This power will grow more and more 
a teachable matter, an inheritance of training. 
At first only the divinely gifted genius could 
unite his fellow-man in one Institution. 

Already we see that a chief end of education 
is not merely to accumulate stores of knowledge 
but to learn to organize for important ends, par- 
ticularly for that most important of all ends, the 
securing of Freedom. This Institutional Senti- 
ment has, therefore, a great future before it, 
greater, we think, than the Moral Sentiment, 
though this of course is not to lapse. The old 
Greeks had Moral Science, in fact created it and 
set it moving on lines which it largely keeps to- 



PRACTICAL SENTIMENT— INSTITUTIONAL. 359 

day. But the Greeks had no complete institu- 
tional science, though they had Institutions. 
Plato's Republic and Aristotle's Politics are very 
valuable documents of thought pertaining to the 
State. But they hardly give a complete Science 
of Institutions for Greece even. 

The time has come, then, particularly in 
America, for the citizen to become conscious of 
his Institutions. He must know them in order 
to preserve them. The Institutional Sentiment 
is no longer to remain in blissful ignorance of 
itself, but is to become self -aware, that it may 
develop rationally and continuously, not fitfully 
and gropingly. The coming age belongs to it, 
and it cannot be left to be a Feeling only, but 
must rise to a knowledge of its destiny. 

Of Social Institutions we may count five great 
ones, connected, overlapping in places, yet each 
with its distinct process. These are Family, 
Society, State, which comprise the secular In- 
stitution, to which must be added the religious 
and the educative Institution (see our Social 
Institutions Introduction, et passim). 

3. The Universal Institutional Sentiment. — 
There always has been and still is a Sentiment 
which aspires for and even seeks to actualize the 
Universal Institution. If we go far back, per- 
haps the Family would show itself the one pri- 
mordial Institution, the original institutional 
germ out of which other Institutions have 



360 ABSOLUTE FEELING. 

evolved. In Asia we have the Theocracy which 
united the two Institutions, political and relig- 
ious very closely, making them two sides of one 
Whole. On the other hand in developed Greece 
the political Institution was of paramount in- 
terest, and the same may be said of Rome. But 
the Middle Ages had the tendency to invert the 
institutional situation, and to put the Church 
over the State. In the modern world the State 
has the stress over the Church, and Civilization 
seems to advance mainly on political lines. In 
the latest form of government, that of the United 
States, the religious Institution is entirely sepa- 
rated from the political, and is left to take care 
of itself in its own way. 

The result is - we see reversions to Asiatic 
forms, in which both secular and religious 
authority is again united in one Institution and 
even in one person (Mormonism, Salvation 
Army, Dowieism, etc.). Some of these phases 
have even collided with existent political author- 
ity in the prosecution of their plans. But all 
strive to restore and represent that unity of 
Institutions which began man's institutional 
existence. 

Will there be an institutional Federal Union? 
That lies far in the future, beyond even the 
union of Religions — and the latter is not yet by 
any means a fact. Still such a Sentiment exists 



PRACTICAL SENTIMENT— INSTITUTIONAL. 361 

and at times manifests itself. Here, however, 
its existence can only be indicated. 

In the preceding account the reader will 
observe that I have not so much been engaged in 
the act of Willing as in thinking about it and 
setting forth its order and meaning. What is 
that which arranges and defines the foregoing 
Practical Sentiment? Not itself certainly; the 
Will is not self-ordering and self -defining ; in it 
the Ego does not turn back upon itself and con- 
template its own working. The Will goes forth, 
moves out of itself, acts ; properly in itself it is 
not the self -returning stage of the Ego. Thus I 
have been employing throughout this whole ex- 
position of Will the Intellect, the self-seeing 
and self-knowing activity of the Ego. I cannot 
understand Practical Sentiment without resorting 
to my Theoretic faculty. 

Moreover this self-knowledge is likewise at first 
in the form of Feeling. The All as Ego must 
be self-knowing, and it imparts this trait to its 
child, the individual Ego. Hence there rises the 
Feeling of Knowledge as the necessary comple- 
ment of the Feeling of Freedom. In fact the 
Will, taken by itself with its movement persist- 
ently outward, would nullify the Ego; the Will 
alone would in its doing become self-undoing. 
Experience has told us in many ways that Free- 
dom in its excess is not only destructive but self- 
destructive. This goes back to the very nature 



362 ABSOLUTE FEELING. 

of the Will, when it is separated from Intellect. 
Psychologically I must see that it is but a part, 
the second stage of the total Ego, and that it 
demands the completion of itself in the third stage, 
which makes it truly whole even as a part. 

Accordingly we have reached an original, ele- 
mental Feeling of Knowledge, of the Ego as 
self-returning, which is in its turn to be ordered 
and made the source of a new kind of Absolute 
Feeling. 



SECTION THIRD — THEORETIC SENTI- 
MENT, 

We are now to consider the third and last 
stage of Absolute Feeling or of Sentiment, 
which is called Theoretic, since it both leads 
to and springs from Intellect ( Theoria, vision, 
contemplation, intellection). Already we have 
treated of Feeling and Will as the ground of 
Absolute Feeling, under the heads of Religious 
and Practical Sentiments. The All -Ego which 
has the process of Feeling, Will, and Intellect is 
imparted to the human Ego in Consciousness, 
which thus has the same process of Feeling, Will, 
and Intellect for its own, but is implicit, poten- 
tial, or as an ideal end which it always feels and 
seeks to make real. This primordial Feeling of 
the All-Ego in the individual Ego is the sub- 

(363) 



364 FEELING — ABSOL UTE. 

strate or protoplasmic material out of which 
grows Absolute Feeling in its three forms. The 
first Feeling of the All-Ego, my creator, in me 
is my Consciousness, which we have already con- 
sidered as elemental (p. 132). Now it is this 
original, elemental Feeling common to all Egos 
which the Genius proceeds to form, and it is these 
new forms of the All-Ego which call forth prop- 
erly Absolute Feeling, or the Feeling of the 
Absolute, in the Finite Ego. At present we are 
to set forth this Absolute Feeling from the side 
of Intellect. 

If in Will I feel the Universe to be free and 
self-determined, this being stamped upon me in 
my creation : in Intellect I feel the Universe to 
be knowing, yea, self-knowing, this also being 
stamped upon me in my creation. As I must be 
free within, so I must know within, like the 
Universe which created me after its own pattern, 
universal. 

The Universe must not only be seeing but be 
self-seeing, as there is nothing outside of it to 
see or to be seen. All knowledge or Intellect is 
a kind of seeing and ultimately a self-seeing, a 
seeing of the Self in everything, which is indeed 
a product of the innermost Self. In the highest 
sense I must be Self -knowing, not only subject- 
ively but objectively ; as long as I know merely 
the outside, and not the Self in the outside, my 
knowing is inadequate and finite. 



THEORETIC SENTIMENT. 365 

Accordingly Man, as created by the All-know- 
ing One, must feel that he too can know; you 
can know the All, though this be but a Feeling. 
It is, however, that primordial Feeling of knowl- 
edge in Intellect, which correlates with the Feel- 
ing of God in Religion, and with the Feeling of 
Freedom in Will. 

Out of this primordial Feeling of Knowledge 
common to all Egos as conscious, the Genius 
rises up and forms anew for the knowing Self 
the creative All-Ego and its process. He is to 
formulate and to organize the All-knowing All, 
the self -knowing Universe, the All-Ego for the 
finite, human, recipient mass of Egos, to the 
end that they too may participate in divine 
knowledge, may know the ordered Absolute. 
Already every recipient Ego has the Feeling of 
such knowledge, but not the knowledge formed, 
expressed, organized. This is, or has been in 
the World's History, the work of the Genius, 
the divinely gifted man with his powers of re- 
creating the All. 

Intellect, though in a process with Feeling 
and Will, has its own inner process or Psychosis, 
and this too is derived from the All-Ego (Pani- 
psychosis). Intellect takes three main forms, 
Sense-perception, Representation, and Thought. 
A theoretic relation as distinct from the practi- 
cal is indicated by all three ; they are ways of 
seeing the object, or better, of knowing it, of 



366 FEELING — ABSOL UTE. 

making it a part of my own Ego. When, how- 
ever, this object is the Universe as Ego, or the 
All-knowing All, which has created my Intellect, 
I reach out to know- the source of my knowing 
and manifest my primordial Feeling for knowl- 
edge. I seek to know not only myself but the 
All-Self in All. Such is, then, my deepest as- 
piration for knowledge, stirring within me not 
simply to know something but to know the cre- 
ative source of my knowing, the Universe as 
knowledge, the All-knowing All. 

Intellect, then, our theoretic faculty, will 
know or see (in the wide sense) the All-knowing 
All in three ways, or under three forms of itself, 
Sense-perception, Eepresentation, and Thought. 
I, receiving this All by observation or knowledge, 
may sense it, may image it, or may think it. 
Moreover, the All-knowing All, or self-knowing 
Universe comes to me already formed for and 
appealing to my Senses, my Imagination, or my 
Thought. As before stated, it comes prepared 
by the Genius, and rouses my Absolute Feeling 
as Theoretic Sentiment, which is not simply the 
Feeling of the ordered Absolute, but of the 
ordered Absolute as seen and known. Thus the 
primordial, elemental, immediate Feeling of 
knowledge rises to an Absolute Feeling, here the 
Feeling of the Absolute all-knowing (omniscient) 
as organized. 

Such an organization or formulation of the 



THEORETIC SENTIMENT. 367 

all-knowing All for the recipient Ego may be 
called Art in its most extended Sense. Hence 
we shall have Sense-Arts (Presentative), 
Image-Arts (Kepresentative), and Thought- Arts 
(Noetic, Alethic) . Such is the side of the recip- 
ient Ego. And yet we must remember that the 
All-Ego is likewise Intellect and has Sense-Per- 
ception, Eepresentation, and Thought. Hence 
we may deem the All-knowing All to manifest 
himself as All-sensing All, All-representing All, 
All-thinking All. Thus the Sense-Arts seek to 
bring to man's senses the All-sensing (seeing) 
All (Aesthetic); the Image Arts seek to bring 
to man's imagination the All-representing All 
(Poetic); the Thought- Arts seek to bring to 
man's thinking the All-thinking All (Philo- 
sophic.) 

In Theoretic Sentiment, we shall again seethe 
following stages : — 

(I.) The Process of it in general; 
(II.) Theoretic Sentiment particularized; 

(III.) The same universalized. 

We may here state that the content of the 
present sphere (Theoretic Sentiment) we have 
more fully set forth in another work. Hence 
we shall only make a brief recapitulation, though 
the field is vast and important, embracing Art, 
Poetry, and Philosophy. In the case before us, 
however, we can simply touch upon the Senti- 
ment which is roused by these subjects and or- 



368 FEELING — ABSOL UTE. 

ganize it into a system which corresponds to the 
divisions employed in the work referred to (see 
Social Institutions, Chapter Third of the Edu- 
cative Institution, pp. 521-615, embracing the 
Sense-Arts, the Image-Arts, and the Thought- 
Arts). 

I. The Process of Theoretic Sentiment. — 
There is the primordial Feeling of the All-Ego, 
which we found in Consciousness already as self- 
knowing. This Feeling is common to all Egos, 
and upon its presence in man Art relies for 
power. Now it is this All-Ego or the Universe as 
Self which is to be ordered and thus made newly 
existent in the world. Thus we may say, in gen- 
eral, that God has to be re-made in order to be 
an object of Theoretic Sentiment. The general 
process of the latter is as follows. 

1 . The Theoretic Genius . — Such is the general 
name of the creative man in the present sphere, 
he who is able to reproduce the process of the 
universal Self in some theoretic form — sensu- 
ous, imaginative, philosophic. Examples are the 
Painter, the Poet, the Thinker. The Theoretic 
Genius projects into a new reality the form of 
the divinely creative Ego, which he feels along 
with the mass of men. But such a Feeling works 
in him genetically, that is, as Genius, driving 
him to organize what he feels in forms that all 
may appropriate, and thereby share in the 
Highest. 



THEOBETIC SENTIMENT — PBOCESS. 3G9 

2. The Theoretic Order. — So we may name 
what is organized in. the present sphere, which 
thus is lifted out of its uncertain subjective state 
into an actual existent object perpetually working 
in the world. Our knowledge of the Universal 
or of the Universe as Ego is in this way made 
definite, formulated, is endowed with reality, 
which in turn becomes the prolific source of 
manifold Feelings now truly absolute, as in Art, 
Poetry, and Science. 

3. The Recipients. — These are the great end 
of the present sphere, the people who are to be 
elevated into participating in the knowledge of 
the All-Ego through the work of the Genius. 
Art, Poetry, Science are to impart their treas- 
ures to every man that he too may feel and see 
God. Some may reach Him through His actual 
presence as in Sculpture ; others prefer to grasp 
Him through the inner image called up by the 
poet ; still others attain Him through imageless 
thought. 

The Ego has also a Gift, that of Evolution 
whereby it must always be rising out of its 
limits, be limit-transcending. Thus the Gift of 
Genius has its corresponding Gift to work upon 
in every Ego. 

II. Theoretic Sentiment Particularized. — 
In giving the preceding account of the general 
Process of Absolute Sentiment, we have been 
compelled repeatedly to allude to its particular 

24 



370 FEELING — ABSOLUTE. 

forms. The Genius is also particularized, he is 
specially sculptor, or painter, or poet, or philoso- 
pher. He has power usually over only one kind 
of form, he sets forth the Universe through 
color, or sound, or perchance through abstract 
speech, each of which forms, however, becomes 
anew source @f Feeling: of the absolute kind. 

1. Aesthetic. — The Fine Arts proper, or the 
Sense-Arts, stimulate the activity of Absolute 
Feeling which is called aesthetic, since it comes 
directly through the Senses. The Genius as 
artist projects the process of the All-Ego into 
forms which are taken up through Sense-percep- 
tion, specially through Sight and Hearing. 

Aesthetic Sentiment is still further divided 
according to the Arts which may be its source, or 
according; to the Presentative Arts. These are the 
Somatic Arts, Architecture, and Music, each of 
which in its own way brings home to the Feeling 
of the recipient the divinely creative Self, and 
thereby stirs in him the aesthetic Sentiment. 
(For further elaboration of these Arts, see our 
Social Institutions, pp. 547-577.) 

Art particularly represents the form of the 
All-sensing All to the senses of the recipient. 
Through the form of Zeus you see the All-seeing 
All, without the finite eye, however, which is 
simply indicated. Artistic objects are finite, but 
they stimulate, not merely external sensuous 
vision, but the vision of the All, else thev are 



THEOBETIO SENTIMENT— PROCESS. 371 

not artistic. In Telesthesis the Ego could see 
and feel at a distance, through the medium of 
the Over-Self ; but the All-Self becomes visible 
in Art, for instance in a statue of the God. 

2. Poetic. — "With the inner Image Poetic Sen- 
timent properly deals, hence it is stirred also by 
the Image-Arts, which in general are known as 
Literature. The word spoken and written now 
becomes the vehicle of rousing the Feeling which 
springs from the All organized. This organiza- 
tion can be far more perfectly represented in 
speech than by the foregoing Sense- Arts. Hence 
the mightest and most influential expression of 
the ordered Absolute is in the Great Books, the 
Bibles of the World, both sacred and secular. 
To be sure Poetic Sentiment is exceedingly varied, 
it may be roused by the little lyric as well as by 
the great epic or drama. 

The word spoken and written, when truly 
poetic, becomes the bearer of the Parapsychosis 
to the Ego, stirring the latter to take up and 
assimilate the former. The Mythus, Folk-lore, 
even the Novel have this function in various 
degrees. 

3. Alethic. — The Universe as Ego now seeks a 
new expression, not in the forms of Sense, nor of 
the linage, but of Thought. What is universal 
drives forward to utter itself in a form correspond- 
ing to its character, namely universal. Speech 
becomes, therefore, abstract, being abstracted 



372 FEELING — ABSOL VIE. 

from its sensuous and imaginative determinations. 
Such an utterance is universal, that is, true; 
Truth is not only universal, but must be told 
universally, must be put into an universal form. 
Here, then, rises a new art with its peculiar ex- 
pression and its peculiar Sentiment, which we 
may call al ethic (from Truth) or noetic (from 
Thought). 

Alethic Art splits up into three main divisions, 
those of Natural Science, History, and Philoso- 
phy. These have been and still are the great, 
trainers of man in the pursuit of Truth as such 
in the form of abstract Thought. Hence in the 
present sphere we note the following subordinate 
Sentiments, each of which springs from and goes 
toward the Absolute ordered. There is first the 
Scientific Sentiment (or Feeling) whose object or 
content is the Truth of Nature as expressed in 
the categories of Natural Science. Second comes 
the Historic Sentiment, which has as its source 
the Truth underlying human deeds and events 
Third is the Philosophic Sentiment, for Philoso- 
phy, or the Universe of Thought organized as 
Thought, begets a strong Sentiment in its de- 
votees, as time has shown and still shows. Thus 
the Absolute as such, through its own congruent 
philosophical form, has stirred the Feeling of 
the Absolute. That is, Absolute Feeling or 
Sentiment has attained the Feeling of the Abso- 
lute in the latter's own native shape. 



THEORETIC SENTIMENT UNIVERSALIZED. 373 

Alethic Sentiment has thus had as its content 
Science, History, and Philosophy, which are the 
ordering of Nature, Man (in action) and God 
(or the Absolute). These three stages — Nature, 
Man, and God — form the complete process of 
the Universe as the Grand Totality which we 
have often called the Parapsychosis, which is 
also to have its Feeling or Sentiment, distinct 
from any hitherto set forth. 

But now appears the limitation of the present 
sphere. The Thought-form of the All-Ego is 
declared to be universal. And yet it shows 
itself as particular over against the Image-form 
and the Sense-form. Thus the Alethic Senti- 
ment comes to feel that it is not universal, and 
yet must make itself such, in order to be ade- 
quate to its content, the All-Ego. 

III. Theoretic Sentiment Universalized. — 
Philosophy or the Pure Thought of the Universe 
has unfolded the process of Nature, Man, and 
the Absolute (or God), and therein given the 
organized content of Alethic Sentiment. But 
Thought finds itself to be only one stage of the 
greater cycle of Intellect, which embraces also 
Sense-perception and Representation. Hence 
Theoretic Sentiment must rise beyond the nar- 
rower sphere of Alethic Sentiment, or the Senti- 
ment of Philosophy, into the complete movement 
of the Intellect, and therein start to become 
psychical, having the triple process of the Intel- 



374 FEELING — AB80L UTE. 

lect explicitly for its content. Here begins, 
then, the Feeling, not of Philosophy, but of 
Psychology, and a new order of Sentiment 
opens. 

1. The Sentiment of the Pampsychosis — its 
Rise. — The Feeling of the All-Ego ordered as 
psychical has now dawned, this psychical order 
manifesting itself in the theoretic sphere of the 
Intellect. But even Intellect finds itself limited ; 
the theoretic sphere has its bounds in the Practi- 
cal and the Religious. In other words Intellect 
shows itself but a part of a greater process which 
includes Will and Feeling in order to be com- 
plete psychically. Thus even Intellect is not 
universal, but has to make itself such by taking 
up into itself its two correlative stages. My In- 
tellect in order to know itself as truly universal, 
must go back and see itself united in one pro- 
cess with Will and Feeling.' Thus it has univer- 
salized itself by making itself psychological, 
formulating the Ego as Feeling, Will, and Intel- 
lect. 

This is what we call the Psychosis in its simple 
concrete form, the naked movement of the Ego 
as such. But this is not the end; the psychical 
process is not merely mine, or individual; if it 
be universal it must be the process of the Uni- 
verse. Not merely that of all Egos, but that of 
the All itself; it cannot be simply subjective, 
but must be objective too, universal. Thus 



THEOEETIC SENTIMENT UNIVERSALIZED. 375 

rises before us an All-Ego often noted hitherto, 
with its Feeling, Will, and Intellect, which we 
may more specially consider as All-feeling All, 
All-willing All, All-knowing All. This is dis- 
tinctively the Pampsychosis. 

Moreover it has its primordial Feeling in the 
individual Ego correlative with the primordial 
Feeling of Religion, of Freedom, and of Knowl- 
edge. But the new Feeling is that of the process 
of them all, of the Pampsychosis itself. 

2. The Sentiment of the Pampsychosis organ- 
ized. — The original Feeling of the triune process 
of the Universe as Feeling, Will, and Intellect is 
next to be put into order, that is, into its own 
pampsychical order. This is the work of the 
Genius, the creative spirit who rises out of the 
common Feeling (here pampsychical), and estab- 
lishes his system, doing something similar to 
what the Genius did also in Religion, Institu- 
tions, Art, and Philosophy. Such new ordering 
of the All-Ego psychically through and through 
gives rise to the new science — Psychology. 
The Feeling of the Absolute organized is finally 
to come to the individual, not through Feeling, 
Will, and Intellect singly ordered (as hitherto), 
but in their complete psychical round. This in 
turn calls forth the pampsychical Sentiment 
proper, alethic in a new sense, the Feeling of 
the truth of Psychology. 

The present Sentiment, therefore, demands 



376 FEELING — ABSOL UTE. 

that the Universe be ordered not as an abstract 
idea (as in Philosophy), not simply as an image 
(as in Poetry), not simply as a sensuous object 
(as in Art), but as all three and their process. 
And this is not enough: the present Sentiment 
demands that the Universe be ordered not sim- 
ply as Intellect (All-knowing All, omniscience), 
not simply as Will (All- willing All, omnipotence), 
not simply as Feeling (All-feeling All, omni- 
sentience), but as all three and their process. 

Such we may deem the Parapsychosis or- 
ganized psychically in its primal stages. This 
triple impress is what is stamped upon every 
created, thing by the creative All-Ego which 
thus imparts itself in manifold grades from 
lowest to highest. 

3. Sentiment of the Pampsychosis — - the Re- 
cipient. — In the other fields of Absolute Feeling 
we have had to speak of the many recipient 
Egos, the mass, the people, who are to receive 
and appropriate, and then feel the ordering of 
the creative man, the Genius, the special favor- 
ite of the Universe, being endowed with its 
universal genetic power. 

Nothing would seem, therefore, to be more 
absolute, more autocratic than Genius, being the 
only born ruler of men, associating them by his 
Divine Gift. The recipient mass of Egos is to 
accept directly at first his message, his organiza- 
tion; in Asia the Genius is deemed the God Him- 



THEORETIC SENTIMENT UNIVERSALIZED. 377 

self or next to the God as Prophet, Revealer. 
In Europe the Genius is essentially aristocratic, 
divinely gifted by birth, yet human and appeal- 
ing to humanity ; he is Genius through the Grace 
of God. But this Divine Eight of Genius is 
likewise to be transformed in the Occident, along 
with other Divine Rights; not lost or thrown 
away by any means, but renewed and recon- 
structed. 

The Recipient Ego is undoubtedly to receive 
and to assimilate still what the Genius creatively 
orders in every field ; but it must also be made 
a part of the process. I am to recreate what 
creates me, and am myself to become a stage in 
such creation. I, the Recipient, am not to be 
left out of my own supreme process, I am to be 
explicitly present. The Genius is to make me, 
in his formulation of the All-Ego, a sharer, a co- 
worker in creating the Universe, without whom 
indeed it could not be completely created. Thus 
I am not only to reproduce the Parapsychosis 
within, but am to include myself in such repro- 
duction. My Sentiment becomes pampsychical 
when I, as Recipient Ego, feel the process of the 
All, and feel myself to be a necessary inherent 
element of that process. Herein the worth of 
the individual has dawned. 

Such is or may be the gift of the Genius to the 
Recipient Ego. But the latter is to advance one 
step higher: he is himself to become Genius. 



378 FEELING — AB80L UTE. 

That is, the Genius is finally to impart himself, 
his creativity, to every Ego of the mass, who is 
to receive not so much the product of Genius, as 
the very Genius itself. We say that it is the 
ultimate function of Genius (as far as we can at 
present see) to make each Ego what it is; it 
must endow every man with itself, namely 
Genius. The Many are not merely to partici- 
pate, but to create. 

It is evident that the Recipient Ego in this last 
stage of the Parapsychosis, has returned to the 
Genius and taken him up into itself, becoming 
the total process of the All-Ego within itself, 
establishing its own order in the full freedom of 
the spirit. Every Ego has some such Sentiment 
or perchance Pre-Sentiment of the Parapsychosis 
fulfilled or to be fulfilled. 

The outcome of the total movement of Feel- 
ing is, therefore, the pampsychical Sentiment. 
The Ego feels not only the creative power of the 
Universe, but that it can and must recreate this 
creative power which indeed creates it. And not 
only feel and will and think this power, but also 
formulate it and impart it to others ; therein the 
Ego brings forth the new science, Psychology, 
the science of itself and of the Self as All. In 
Psychology every man is to be at last his own 
Genius, and make his own Universe as psychical, 
including himself as a creative part thereof. 



OBSEBVATIONS. 379 

Observations on Absolute Feeling. The reader 
is not to forget that the words practical and. 
theoretical are here employed in a wider sense 
than in ordinary usage. The practical man is 
commonly understood to mean him who is ready 
and skillful in adapting means to ends, quick to 
act in emergencies. Here it pertains to the Will 
in its whole sphere, Will being the practical 
activity of man. On the other hand theoretical 
activity in the present connection means that of 
the Intellect as a whole, though in common 
speech it often means some scheme or thought 
which is impractical, that is, cannot be realized, 
and hence of small account. The two words 
are, therefore, the adjectives of Will and Intel- 
lect — a usage derived from Greek Philosophy 
and well known in modern philosophical 
writers. 

1. It is perhaps easier to grasp practical Feel- 
ing or the primal Feeling of Freedom, which we 
may observe in the lowest animal, than either 
religious or theoretic Feeling. To this fact 
more than to any other we may ascribe the 
prevalence of the doctrine which asserts the 
primacy of the Will, or of practical Feeling. 
That there is no such primacy of Will as against 
Feeling and Intellect, or any similar primacy of 
Feeling or of Intellect in themselves, we 
have elsewhere tried to show. (See Prolegom- 
ena.) The true primacy is that of the process 



380 FEELING — ABSOL UTE. 

itself which includes all three — Feeling, Will, 
Intellect. And yet there is a priority of order 
in this process, which priority belongs to Feel- 
ing, as is manifest in the formula just given. 
This order is also what determines the succes- 
sive stages of Absolute Feeling as above set 
forth — religious, practical, and theoretical. 

We can, then, without much difficulty, iden- 
tify in ourselves the Feeliug of Freedom (prac- 
tical); with a somewhat greater effort we can 
find within us the Feeling of Knowledge 
(theoretic) ; we are certainly aware we can do 
and can know. But in religious Feeling some- 
thing harder to understand appears : there may 
be a Feeling of Feeling, the Ego feels that it 
feels (not simply feels that it wills and knows ). 
Can we discover in our emotional experience any- 
thing that corresponds to such a statement? An 
inner condition of mine is when I feel myself 
feeling God. There is this self -reference in the 
feeling Ego which does not rise to self-knowing 
(see preceding pp. 58, 65). So the Ego, the in- 
dividual, feels itself feeling the All-Ego or God. 
Moreover the latter is felt in its process. I may 
say, therefore, that I feel myself feeling God's 
Feeling (or Presence), God's Will (to which I 
yield), and God's Knowing (which too I must 
know in a measure). 

2. These subjective states which we call re- 
ligious Feelings ramify endlessly and become 



OBSERVATIONS. 381 

very subtle and intricate. Still they in their 
manifold labyrinths reach back to the simple 
Feeling of the all-creative Self, the first God- 
consciousness, the primal Feeling of Eeligion. 
New this primal Feeling is the raw material out 
of which is organized Absolute Feeling in all its 
forms. It is the plastic substance which the 
Genius works in and organizes, as has been re- 
peatedly set forth in the preceding exposition. 

But let us take up our " raw material " again 
and see it unfolding, as it is expressed in the 
formula : I feel myself feeling God or the All- 
Ego. Here, then, are two Egos, each neces- 
sarily with its process of Feeling, Will, and 
Intellect. That is, my individual Ego on the 
one side with its threefold nature is stirred to 
its primordial Feeling by the universal Ego which 
also has a threefold nature on the other side. 
Then the statement will run more fully : I (as 
Feeling, Will, and Intellect) feel myself feeling 
God (as Feeling, Will and Intellect). 

Still more fully the foregoing statement may 
be developed into the following propositions: — 

(a) I feel primordially the All -Ego (God) as 
Feeling stimulating my Feeling. The raw mate- 
rial (Feeling of God) of Eeligion organized. 

(b) I feel primordially the All-Ego as Will 
stimulating my Will. The raw material (Feel- 
ing of Freedom) of the moral and institutional 
worlds. 



382 FEELING — ABSOL UTE. 

(c) I feel primordially the All- Ego as Intel- 
lect stimulating my Intellect. The raw material 
(Feeling of Knowledge) of the artistic, poetic 
and philosophic realms. 

The common element emphasized in these 
propositions is the All-Ego, which we call also 
conscious in the wide sense of the word, 
the original protoplasm of all mind. The proto- 
plasmic Ego is Consciousness. 

3. Now this primordial unorganized Feeling of 
the All-Ego in the individual Ego must next be 
organized in objective forms, around which and 
through which new Feeling arises. This new 
Feeling is that of the Absolute or of the All-Eo-o 
realized, objectified, formulated — the sphere of 
Absolute Feeling or Sentiment. The three kinds 
of Sentiment we may recapitulate once more, and 
add some points. 

(a) The Sentiment of God as distinct from 
the primordial Feeling of Him. The two may 
become antagonistic. 

(b) The Sentiment of Freedom as distinct 
from the primordial Feeling of it. The two 
may become antagonistic. 

(c) The Sentiment of Knowledge as distinct 
from the primordial Feeling of it. The two may 
become antagonistic. 

In this tabular form we seek to bring out the 
fact that the original, elemental, primordial 
Feeling of God, of Freedom, and of Knowledge 



OBSERVATIONS. 383 

may become hostile, in fact is sure to become 
hostile to the organized Feeling or Sentiment of 
the same three — God, Freedom, Knowledge, 
though this second as Sentiment has its source in 
that first as Feeling. 

Let us illustrate. There is always an attempt 
to go back out of organized Religion to that 
original, spontaneous well-head of Feeling which 
is often called emotional Religion. And let it be 
added there is a continual need of it, of this re- 
turn out of formal established Religion to its 
primordial protoplasmic Feeling whence it 
sprang, for it is not created once for all but 
should be perpetually re-created. When, how- 
ever, the two get to fighting each other (as we 
see often in Revivals), it is a combat between par- 
ent and child. The same struggle we observe 
between Freedom organized in institutions and 
the elemental Freedom of the Ego, which in its 
wrath has been often seen in history to turn 
against and destroy the institutional world, 
which is its own product and guarantee. But just 
now the strongest example is the feud between 
knowledge organized and knowledge sponta- 
neously expressing itself in the way of immediate 
experience. Even in the seats of learning where, 
one might think, organized knowledge ought to 
be at home and be transmitted to the future, it 
is very often disparaged and ridiculed with many 
pretentious airs of superiority. And yet the 



384 FEELING — ABSOL UTE. 

original elemental Feeling of Knowledge should 
be kept alive and at work, as the creative energy 
antecedent to all organized science and indis- 
pensable to the same. The point is, however, 
not to set the two against each other, but to 
unite them together in a common process of 
which both are necessary stages. And what is 
true in this last case is true in the other cases. 
The two kinds of Eeligion, the two kinds of 
Freedom and the two kinds of Knowledge ex- 
pressing themselves respectively in two kinds of 
Feeling, are not to remain in their dualism, but 
are to be reconciled in the triune movement of 
the Psychosis. 

4. It is an old idea that Fear is the source of 
Religion, though we find this same idea in some 
recent books on Psychology written by preachers 
of the Gospel. Timor fecit Deos, said the 
ancient Epicurean. Rather it is the God that 
produces the Fear than the Fear that produces 
the God. For the God-consciousness must be 
primordial, existent before there can be any 
terror of Him. You must first feel God ere you 
can feel any Fear of Him. An animal may fear 
the storm, but this calls up in it no God to be 
afraid of and to be appeased with offerings. 
The Feeling of God must, therefore, pre-exist, 
and set to work all kinds of God-making and of 
religious organization. The same is true of 
Herbert Spencer's famous source of religion, 



OBSERVATIONS. 385 

the worship of ancestors. This worship cannot 
appear till the aforesaid Feeling of God, which 
is born in and with Consciousness itself, renders 
such worship possible. All other so-called 
causes of Religion pre-suppose this primordial 
Feeling. 

5. The conflict in the conception of God (that 
between His Transcendence and His Immanence, 
p. 326), has always given and is still giving 
much trouble to Theology and even to Philoso- 
phy. Among the philosophers who have grap- 
pled with it, the most famous is Kant, who, in 
his Second Book of the Transcendental Dialectic 
of the Critique of Pure Reason, develops what 
he deems the contradiction in the idea of God. 
Without going into details, we may say that 
Kant's whole argument rests upon two meanings 
which he unconsciously puts into the conception 
of God, who, therefore, is laden from the start 
with two opposite predications. On the one 
hand God as creator of the World and Man is 
transcendent, being separate from both; on the 
other hand God as the All, the Universe ( Omni- 
tudo realitatis), is within it, immanent. Thus 
Kant pre-supposes a Double God, whose contra- 
diction he has no great difficulty in finding. (In 
li'ke manner he presupposes a Double World in 
his Antinomies, and even a Double Ego in his 
Paralogisms. ) Kant's negative conclusion is that 

25 



386 FEELING — ABSOL UTE. 

the conception of God contradicts itself, and 
hence is delusive. 

And yet both these ideas, Transcendence and 
Immanence, have made themselves tremendously 
valid in the history of man's spiritual nature. Still 
further, every thinking person, who occupies his 
mind with these ideas, gives validity to both. 
Properly both belong to the individual Ego seek- 
ing to grasp and formulate the Universe. Still 
they are not to be held in opposition to each 
other, but are to be seen as parts or stages of the 
one All-Ego (the Parapsychosis), whose third 
part or stage is the Eeturn out of the World 
through Man back to God. Thus we behold the 
triple form of God, World, and Man linked to- 
gether into the one process of the Universe. 

6. We may say another word about tbe Para- 
psychosis, which has so often risen up in the 
background of our thought and encompassed the 
whole of it, being the great Totality or the All 
itself. We have seen it determining the supreme 
forms of our three kinds of Sentiment, religious, 
practical, theoretic. It reveals itself as the ulti- 
mate source of our Feeling of God, of Freedom, 
and of Knowledge. It may be said that the three 
basic forms of the Ego — Feeling, Will, and 
Intellect — seek to attain the Parapsychosis and 
to manifest it, each of them doing this separately 
and in its own way. 

But the true pampsychical Sentiment is not 



OBSERVATIONS. 387 

reached except through the organization of these 
three forms — Feeling, Will, and Intellect — into 
one process through Psychology. It is, there- 
fore, supremely the psychological Sentiment, as 
distinct from the philosophic, aesthetic, or re- 
ligious Sentiments, each of which is limited to 
the one form of the Ego. In Religion we gave 
to the process of the Norm — God, Nature, and 
Man — the name of Pampsychosis or the All- 
Ego, which, however, must be further unfolded, 
since this All-Ego is likewise the total process 
of Feeling, Will, and Intellect, in each stage and 
in the whole of the Norm. 

Psychology is in its deepest sense the science 
of the Pampsychosis, the Self divine, human, 
and even physical. The old Norm — God, Na- 
ture, Man — is quite abstract and internally 
separated, till it be psychically united both in its 
parts and in its totality through the triune act of 
Feeling, Will, and Intellect, which form the pro- 
cess of the All-Ego and constitute the theme of 
Psychology. The Universe itself is primarily 
psychical ; but when it gets truly organized into 
a science, then it is psychological. 

The highest attainment in the entire realm of 
Feeling, the culmination and transfiguration of 
the emotional man, is the pampsychical Senti- 
ment. This not only feels the triune process of 
the Universe organized, and makes itself har- 
monious with the same, but rises to feeling itself 



388 FEELING — ABSOL UTE. 

creative of that process which created it and im- 
parted to it the supreme gift of creativity. Such 
is the felt return of the individual or recipient 
Ego into unity with the All-Ego, in whose creative 
power every man and not simply the Genius, is 
ultimately destined to share. Even now we all 
may feel or rather fore-feel such a consumma- 
tion aproaching from afar. Thereby we may be 
said to participate in the pampsychical Senti- 
ment. 

7. When the Pampsychosis puts its creative 
stamp upon the Ego, we have Consciousness, 
which seems to be at the present time the great 
problem exercising psychologists. In the pre- 
ceding exposition of Feeling as a whole, we 
have had a good deal to do with it, in various 
relations and even under various names. We 
have called it the All-feeling Ego (third stage of 
Elemental Feeling) when it is taken as origi- 
nating from the All ; more commonly we name 
it the Psychosis when we grasp it as the move- 
ment of the Ego in and of itself, as having a 
volitional element; also it is the protoplasmic 
Ego in its primordial process. Consciousness 
suggests all these meanings, and more: it hints 
the intellectual element in Feeling, the self-ref- 
erence which becomes self-cognition, or self- 
knowing, for Feeling must have also an intel- 
lectual element lurking in its process. Strictly 
Consciousness is not Self-consciousness, which 



OBSERVATIONS. 389 

has within itself a second separation and return ; 

this is Consciousness dividing within and setting 

conscious of itself, or the Ego conscio us of being 

conscious as distinct from the non-Ego. 

It must be confessed that Consciousness is not 

an easy term to handle. In its wide usage it 

embraces the two extremes, the Unconscious and 

the Self-conscious, as well as its own narrower 

meaning. Here is a brief table of it : — 

C ( 1 ) the Unconscious 
Consciousness J /ns ,, ^ . , . lx 
< (2) the Conscious (special) 

\g a ;• ((3) the Self-conscious. 

There is no doubt that these three or rather 
four meanings have a tendency to run together 
and to produce confusion. We probably have 
not escaped the trouble which lies deep : so let 
the reader be warned. But to avoid in part at 
least, the ambiguities of the word we have used 
the compounds sub-conscious and supra-conscious , 
and even pre-conscio us (see the section on All- 
Feeling). Still underneath all these variations 
there lies the one fact: the process of the All- 
Ego in the individual Ego, which thus may be 
regarded as in a perpetual round of self -creation 
within itself. It is a Whole which is continuously 
self-dividing and self-returning, all of which 
takes place through its own inner self -activity. 
This self-activity taken by itself we may consider 
as the element of Will in Consciousness, which 
has also the element of Intellect in its Self -cog- 



390 FEELING — ABSOL UTE. 

nition. For the All-Ego must know itself, since 
there is nothing outside of it to know or to be 
known, and this trait of self -knowing it imparts 
to the individual Ego, more particularly in the 
form of Intellect. But the All-Ego has no non- 
Ego strictly, Nature being really a part of its 
total process : whereas the individual Ego has the 
non-Ego as its stimulus to knowledge and self- 
knowledge. Thus Consciousness has, more or 
less implicitly, Feeling, Will, and Intellect, which 
constitute the imprint upon it of the All-Ego 
(Pampsychosis). 

8. But with this last statement a new and 
deeper difficulty begins to raise its head, if it has 
not already made itself felt in the inquiring 
mind. Consciousness is represented as God- 
made, yet it is also evolved out of antecedent 
stages. Which is, then, its true source, from 
above or from below? It seems to come from 
opposite directions, having not only an evolution 
but also a devolution, an ascent as well as a 
descent. Must it arise in one way or the other, 
or are both ways possible, indeed necessary? 

When Evolution mounting upward from Na- 
ture reaches Consciousness, there appears a vast 
gap in the succession, nay a direct wheeling about 
and inversion of the scientific order. Very puz- 
zled is the scientist when he comes to this jump- 
ing-off place. We may take the illustrious Du 
Bois-Reymond as an example. Says he: "A 



OBSERVATIONS. 391 

bridge cannot be built into the realm of Con- 
sciousness " out of the realm of Nature through 
any manipulation of the molecules of the brain. 
And yet the Ego does make the passage. But 
how the thing is done, ignoramus et ignorabinus. 
Thus Consciousness is the eternal " world-rid- 
dle." Even the first act of Sensation can never 
be scientifically explained, still less can Con- 
sciousness, since it is the explicit turning around 
and contradiction of Nature's measured and 
measurable movement in Space and Time. 

Coming back to Evolution, we see that the 
self-creative All has created an Ego which is 
likewise self-creative, and is a stage in the total 
process of that self-creative All. Such a created 
Ego is a necessity of the Universe, which other- 
wise would not be itself, not having reproduced 
its own very creativity which is truly its essence. 
Still this creative Ego is not the Universe, not 
the All-process in its round as creating, but is 
created, separated, externalized in the world, and 
hence moves through its own external stages 
towards its source, the All-Ego. So the indi- 
vidual Ego through its very creation as creative, 
must evolve, must be perpetually transcending 
limits; it is created as creating and so must be 
incessantly evolving. Behind Evolution there is 
an Evolution of Evolution ; Evolution is itself 
created evolving. 

Possibly it may be more simple and easy if we 



392 FEELING- ABSOLUTE. 

say that the descent from above and the ascent 
from below are bnt two stages of a circular move- 
ment which goes forth and then comes back. 
Consciousness as evolving from previous lower 
forms is the pivot of the return out of Nature 
which is successive and evolutionary through 
Man back to the creative All-Ego from which it 
(Consciousness) sprang. Thus we behold the 
cycle of God, Nature, and Man as the completed 
process of both ascent and descent, of evolution 
and devolution. From this view-point our two 
directions — which gave us our first trouble — 
Consciousness coming from above and also from 
below — are seen to be two phases of one pro- 
cess, two segments of one cirele. They through 
their inner opposition force us to rise to the con- 
ception of the total process of the Universe 
(Pampsychosis) in order to behold them as 
members of one harmonious Whole. 

Nor must we forget that Consciousness con- 
tains internally or ideally the process of the 
Universe, whereby it becomes truly a stage or 
member of the Universe. Such is the fact which 
will be repeated in the remotest ramifications of 
the realm of Consciousness : each of its activ- 
ities, however small, has the total process of it 
through which this minutest conscious activity 
bears the impress of the All-conscious One, and 
is connected thereby with Universe. Moreover, 
such a connection is to be explicitly set forth in 



OBSERVATIONS. 393 

the science of Psycholog}', through the interlink- 
ing of the Psychosis, which joins together the 
widest sweeps as well as the smallest acts of 
mentation. 

9. The view of Genius which has been set 
forth in the foregoing pages (pp. 129, 298, etc.) 
is on all essential points quite the contrary to 
that of a well-known alienist and psychiatrist, 
Prof. Cesare Lombroso, of Turin, Italy, whose 
books have gone over the world and produced 
numerous admiring disciples. Particularly his 
work on The Man of Genius has found a* con- 
siderable echo among civilized peoples, specially 
appealing to those who seem to be in a state of 
protest against civilization. 

As a sort of prelude we may take one sen- 
tence out of many similar ones: "The great 
progressive movements of nations, in politics and 
religion, have often been brought about or at 
least determined by insane or half-insane persons " 
(The Man of Genius, C. 4, Eng. Trans.). We 
have italicized the word often in the preceding 
citation, in order to indicate a characteristic of 
Lombroso's writing. He is a circumspect man, 
and has the habit of modifying by some little 
word his universal propositions even when he 
intends them to leave the impression of being 
universal. So he really expects his reader to for- 
get that small intruder often, which pops up 
briefly its unwelcome head, in the above sentence. 



394 FEELING — ABSOL UTE. 

In this way the reader will have often to take 
some measure of Lombroso himself measuring 
Genius. 

There are two pre-eminent religious heroes of 
Europe, Luther and Christ. Both of them, ac- 
cording to Lombroso, were insane or were de- 
cidedly tinged with insanity. The one was the 
founder of the Reformation, the other was the 
founder of Christianity itself. Both show the 
symptoms of a common disease called megalo- 
mania, or the delusion of being great men. 
Veritably a mighty delusion on their part as time 
has shown. One reader at least begins to think 
to himself on hearing this diagnosis : What is 
the matter with Prof. Lombroso? Has he not a 
touch of megalomania in delivering such a judg- 
ment garnished though it be with various scien- 
tific proofs so-called? 

Concerning Christ the opinion of Kenan, that 
good Christian, is cited. " The title of the 
son of David, the first which Jesus Christ 
accepted, was a fraud" which, even if innocent, 
indicated insane delusion. A much deeper 
phase of insanity was that he deemed himself 
the son of God, and finally to be God. For 
this sort of madness, found to-day in many in- 
sane asylums, a special name has been invented, 
Theomania or God-madness. " His Father had 
given him all power; nature obeyed him; he 
could forgive sins; he was superior to David, 



OBSERVATIONS. 395 

Abraham, and all the prophets — a greater than 
Jonah is here." Surely a case of an acute form 
of megalomania, rising to Theomania — such 
must be the scientific inference. {Op. cit., 
p. 45.) 

But this is not all. Christ manifests an- 
other symptom of insanity, to which Lombroso 
gives the technical name of emotional anaesthesia 
(p. 63). Genius shows an abnormal indifference 
to all the tender relations of life, to parents, 
children, wife, benefactor. Says the author: 
"I have noted among all (Geniuses) a strange 
apathy for everything which does not concern 
them ; as though plunged in the hypnotic condi- 
tion, they did not perceive the troubles of others 
or even the most pressing needs of those who 
were dearest to them;" though at times they 
might get tender, this tenderness was soon burnt 
out, like a lit straw. Whereat Lombroso gives 
a list of such people among whom is Christ. For 
listen to some of the latter's brutal menaces: I 
bring not peace but a sword ; I come to produce 
division between father and son, mother and 
daughter ; my disciple is to hate his parents and 
family, etc. (p. 63). Such is the Prince of 
Peace, originator of Christian civilization, a man 
clearly afflicted with emotional anaesthesia, liter- 
ally a feeling which does not feel. Is it not to 
be inferred that all Europe, idealizing and wor- 



396 FEELING — ABSOL UTE. 

shiping such a madman, is insane and has been so 
for quite two thousand years at least? 

At this point we begin to touch the uncon- 
scious undercurrent which flows through Lorn- 
broso's book, and is the secret determining 
character of it from beginning to end. It is a 
keen though indirect critique of Europe and its 
civilization as embodied and promulgated in its 
greatest men. These are scientifically examined, 
classified, and pronounced madmen by the expert 
alienist, to be fit only for the madhouse, each 
having some " lesion of the brain," with a few 
exceptions which seem, however, to be only 
seeming. And as in this matter we have to 
study Dr. Lombroso himself, for certainly he 
invites it ; we must record the fact that he is of 
Hebrew descent according to biographical notices 
of him. Ha is the Oriental settled in a strange 
land institutionally, whose culture and language 
he has acquired in a high degree, but who still 
feels himself an alien possibly after thousands of 
years of ancestral residence, and who proceeds to 
subject the whole European civilization at its most 
creative point, namely in its Great Men, to a 
fiercely destructive and damnatory Last Judg- 
ment. Thus Lombroso becomes a part of that 
marvelous Jewish phenomenon which has caused 
and still causes so much speculation. Here let the 
reflection be added that this Oriental criticism of 
Europe is a very old thing; it may be traced in 



OBSERVATIONS. 397 

ancient Greek writers ; it appears with emphatic 
outlines in Herodotus, the Father of History, 
who gives the Persian and Egyptian damnation of 
Helen and the Trojan War. In the Hellenistic 
period it could be heard everywhere in the Mace- 
donian and Roman Empires; we may mark it in 
Philo, the illustrious Jew of Alexandria, and 
specially in the Neo-Platonic Philosophy which 
was founded and formulated by Orientals (by 
the Egyptians Ammonius Saccas and Plotinus), 
and was specially propagated by Semites (the 
Syrians Iamblichus and Porphyry). Though 
Neo-Platonism claims to be a restoration of 
Greek Philosophy, a little study soon shows it to 
be quite the opposite, to be really the dissolution 
of the Greek and indeed of the whole European 
world. (See Ancient European Philoso}jhy, pp. 
591-9.) 

Here it must be affirmed that Lombroso has 
brought to the surface a very important fact in 
the character of Christ, who was certainly one of 
the most self-assertive men that ever lived. The 
sacerdotal view puts all stress upon Christ's 
humility; as a kind of corrective we may look at 
the other side of him, and contemplate the lofty 
declarations of his divinity. But he was not in- 
sane in so regarding himself; on the contrary 
that may be cited as a supreme proof of his sanity, 
which all succeeding history has verified, unless 
of course history itself has gone wholly wrong, 



398 FEELING — ABSOL UTE. 

particularly in Europe, and God himself has made 
a mistake. Christ undoubtedly believed in his 
own Genius, had to do so in order to fulfill his 
mission. Some such faith may be predicated 
of the whole class of Geniuses. Many a poor 
fellow may think that he is God, or that God 
is in his belly, and may have to be sent to the 
asylum for the insane on account of megaloma- 
nia. But such people do not found Christiani- 
ties, produce Reformations, and change the entire 
spiritual character of the world. Otherwise we 
have to think all Europe crazy, and that I, just 
I, am the sane man. Who has the attack of 
megalomania in that case? 

Certainly the religious Genius, the founder 
of a Religion, Prophet, Lawgiver, Reformer, has 
played a very important part in the development 
of man, uniting his tribe, his nation, perchance 
his race in a common inner faith as well as in an 
external ceremonial. It must be granted that 
he is an exceedingly unusual man, one who holds 
some communion with the governing principle of 
the world not attainable or intelligible to the 
ordinary run of people. But it does not bring 
us very far by calling him madman or impostor. 
Already we have tried to set forth his positive 
function and to give him his place in the move- 
ment of humanity. 

When Lombroso takes up the secular Genius 
there is even severer treatment. The great con- 



OBSEBVATIONS. 399 

querors, statesmen, as well as the poets and lit- 
erary men, are in a state of " moral insanity, 
that loss of the moral sense, common to all men 
of Genius, whether sane or insane" (p. 337). 
Napoleon and Caesar (Lombroso's namesake) 
are overhauled and shown to have had epilepsy, 
which is a sign of insanity : " the creative power 
of Genius may be a form of degenerative psy- 
chosis belonging to the family of epileptic af- 
fections " (p. 336). Note the abuse of our word 
psychosis. But that is a small matter compared 
to the statement that " the creative power of 
Genius " is a degeneration, a malady, really 
insanity. The Genius whom we see at every 
important turn of the World's History 
directing the destiny of nations, is simply 
having an epileptic fit, the poor crazy fellow ! 
Socrates, the most original teacher of morals of 
all time, was a degenerate, afflicted with moral 
insanity. 

It is evident that Lombroso has a keen eye 
for all the human weaknesses, caprices, finite 
elements which are unfailingly bound up with 
Genius ; but he has no eye at all for its mighty 
world-historical significance. Let him study 
Julius Caesar as portrayed by Plutarch or, what 
would be far better, by Shakespeare, who brings 
out in a very striking way both sides of the 
Genius — Caesar the epileptic, the weak mortal 
individual, and also Caesar the universal man of 



400 FEELING- — ABSOL UTE. 

his age, the bearer of the new order, the spirit 
that lives after death. By the way it is a curious 
fact that Lombroso spares Shakespeare, prob- 
ably the greatest Genius of modern Europe, 
who, therefore, ought to be the iusanest speci- 
men of all. Moreover Shakespeare shows the 
chief signs of a " degenerative psychosis " upon 
which Lombroso places so much stress, namely 
his habit of depicting insane people, of using big- 
words, his tremendous explosions of passion, not 
to speak of his "emotional anaesthesia" mani- 
fested in his staying away so long from his 
family at Stratford. 

The insanity, or at least the degeneracy of the 
literary and artistic Genius, is a theme that has 
been specially wrought out in a book called De- 
generation by Max Nordau, Lombroso 's fervid 
disciple, often with a bitterness of criticism 
which defeats its own end, even when just. In 
another book Nordau distinguished himself by a 
furious attack on the "conventional lies" of 
civilized society, certainly a fruitful theme. In 
a different sphere, that of the socio-economic 
Order, the works of Lassalle and Marx may be 
deemed an Oriental criticism of European civil- 
ization, suggesting a parallelism with the view- 
point of Lombroso and Nordau. 

Now we hold that a criticism of Europe as a 
whole is a legitimate theme. But if given from 
the Orient, out of which Europe sprang, it is 



OBSERVATIONS. 401 

likely, amid all its excellences, to end negatively. 
A positive world-critique of Europe must natur- 
ally come from the other direction, from the 
Occident, which is an evolution out of Europe, 
as Europe is an evolution out of the Orient. It 
is the next higher stage, in the development of 
civilization, which is to criticise and to explain 
the antecedent stage. 

In like manner the criticism of Genius should 
show its positive place and work in the supreme 
Order of History, though its negative, individual 
side need not be overlooked. No man is a 
hero to his valet, says the adage, since the 
valet sees only wherein the hero is like to 
or perchance weaker than other men. Still 
the hero exists in spite of his valet. And 
the Genuis also, we cannot help believing will 
continue to appear and to do his work in the 
world, without being shut up in an insane asylum 
under the charge of an expert alienist, who 
" knows better." 

10. On looking back at the total movement of 
Feeling, the student can find illustrated the vari- 
ous points which were set forth in the Prolegom- 
ena. He will note the working of the Psychosis 
and its method of interconnecting all the di- 
visions of the science with the entirety of the 
same. And the hope may be permitted that he 
will reflect on the pedagogical trend of t he fore- 
going way of considering Psychology. This 

26 



402 FEELING — AB80L UTE. 

book on the Feeling with its somewhat extensive 
and intricate organization is intended to stamp 
upon the student the decided impress of the 
cyclical procedure of education, which was sug- 
gested long ago by the old Greeks, though not 
elaborated. In training the human mind, the 
fundamental native process of that mind should 
be followed, and the Psychosis in one form or 
other should become the driving wheel of Ped- 
agogy, as it is of Psychology. 

But now this realm of Feeling, with its turning 
inward from without, is to be turned outward 
from within — - whereat a wholly new realm of 
the Ego begins to appear — that of Will, the 
second great stage of psychological science. 



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